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enIntroduction: A Brief History of Prophetic Movements 1788-1832http://www.rc.umd.edu/editions/southey_prophecy/HTML/intro
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<div class="paratext" id="body.1_div.1"><h3>Introduction</h3><div class="ab"><strong xmlns="">A Brief History of Prophetic Movements 1788-1832</strong></div><p class=""><strong>1</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;The commentaries on millenarian enthusiasm<a href="#1">&#160;[1]</a><a name="1back">&#160;</a> reproduced in this edition date from two significant periods in the career of a onetime religious and political radical, who was so fascinated by prophecy that he portrayed it in poem after poem. Robert Southey was a friend of prophets and their followers when in 1796 he published the epic <span xmlns="" class="titlem">Joan of Arc</span>, in which the central focus is on the power of Joan&#8217;s prophetic conviction to inspire both herself and others. He followed it with the Arabian epic <span xmlns="" class="titlem">Thalaba the Destroyer</span> (1801), in which the hero is named as one of the Taliban&#8212;Muslim fanatics believing themselves to be called by God to stamp out corruption and heresy, even at the cost of their own lives. His next epic <span xmlns="" class="titlem">Madoc</span> (1805), featured a Native American prophet, Neolin, who enthralled his tribe, persuading them he could propitiate the gods and foresee future events. And <span xmlns="" class="titlem">The Curse of Kehama</span> (1810) demanded that readers, if they were to follow its plot with interest, must suspend their disbelief in Hindu &#8216;superstitions&#8217;.</p><p class=""><strong>2</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Given Southey&#8217;s abiding interest in the nature and culture of prophetic belief, it is not surprising that he should have provided some of the first detailed accounts of the prophetic movements of his time. The first, from <a class="link_ref" href="/editions/southey_prophecy/HTML/Espriella.html" title="his mock-travelogue Letters from England by Don Manuel Alvarez Espriella">his mock-travelogue <span xmlns="" class="titlem">Letters from England by Don Manuel Alvarez Espriella</span></a> was written between 1805-07, when Southey, settled in Keswick and remote from the radical acquaintances of his 1790s&#8217; years in Bristol, was revising his political and religious views in the wake of Napoleonic aggression in Iberia. The second, <a class="link_ref" href="/editions/southey_prophecy/HTML/Holmes.html" title="a piece from the Quarterly Review of 1809">a piece from the <span xmlns="" class="titlem">Quarterly Review</span> of 1809</a>, shows him gathering information about religious sects in America and their relationship to millenarianism in Britain. The third, an <a class="link_ref" href="/editions/southey_prophecy/HTML/Wesley.html" title="extract from his 1820 Life of Wesley">extract from his 1820 <span xmlns="" class="titlem">Life of Wesley</span></a>, appeared when he, faced by the revival of radical agitation in the years of the Peterloo Massacre and the trial of Queen Caroline, made it his business to detect threats to the established church and state and to diagnose their underlying causes. Here, he cites examples of popular enthusiasm to demonstrate that even Wesley, though often cautious about such manifestations, sometimes gave them credit. Yet he is still an admirer of Wesley, both for having the charisma to awaken people&#8217;s spiritual consciences and for directing the movement he began disinterestedly, rather than for self-glorification or political influence (the operative contrast being with Lord George Gordon). The fourth is <a class="link_ref" href="/editions/southey_prophecy/HTML/Gregoire.html" title="an article from the Quarterly Review of 1822">an article from the <span xmlns="" class="titlem">Quarterly Review</span> of 1822</a>, surveying popular prophetic movements in the past and present in great detail. This piece constitutes one of the most comprehensive studies of millenarian enthusiasm to be published in the Romantic era. In all these commentaries, it is apparent that Southey viewed religious enthusiasm as a quintessential part of the spirit of the age, a social phenomenon with political ramifications, capable of fomenting revolutionary fervour.</p><p class=""><strong>3</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;How perceptive was he? To what extent, looking back from the twenty-first century, does Southey&#8217;s diagnosis ring true? And how do the details that he put into print for the first time&#8212;details, for example, of the Avignon prophets <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BryanWilliam" title="William Bryan">William Bryan</a> and <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#WrightJohn" title="John Wright">John Wright</a>, of <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BrothersRichard" title="Richard Brothers">Richard Brothers</a> and of <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#SouthcottJoanna" title="Joanna Southcott">Joanna Southcott</a>&#8212;resonate in the wider context of prophetic writing in the period? To answer these questions it is necessary to survey the history of prophecy and of the culture in which it was received.</p><div class="center">**************</div><p class=""><strong>4</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;In 1780 most Britons, whether they were Anglicans or dissenters, accepted the conventional Christian teaching that the millennium was a distant event. They believed in the gradual passage of the present, sinful, world into the reign of Christ at some unknown time in the future. After a thousand years of Christ&#8217;s kingdom on earth, judgment and apocalypse would occur. By the 1790s, things had changed: after the unprecedented upheaval of the French Revolution many abandoned the conventional view and expected the millennium to arrive in their own lifetime, preceded by apocalyptic destruction. This expectation was shared by poets and political leaders as well as sectarians and self-styled prophets. It was reflected in the verse of self-taught writers such as Joanna Southcott and William Blake and in the prose of university-educated scholars such as G. S. Faber and S. T. Coleridge. Social reformers, clerical conservatives and religious revolutionaries all preached versions of the ancient belief, set down in the books of Daniel and Revelation, that the world would be convulsed by apocalyptic destruction only to be renewed in a millennium of peace and plenty. In the words of historian W. H. Oliver, millenarianism was &#8216;distributed over English society as a whole, and was felt by every group, from landed proprietors to out-of-work factory hands&#8217;.<a href="#2">&#160;[2]</a><a name="2back">&#160;</a></p><p class=""><strong>5</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;The prophetic movements of the French Revolutionary period have been studied by numerous historians, in the wake of the groundbreaking assessment of millenarian and radical politics in E. P Thompson&#8217;s <span xmlns="" class="titlem">The Making of the English Working Class</span> (1963). Thompson&#8217;s discussion of the impact on nineteenth-century society of Richard Brothers and Joanna Southcott ensured that popular millenarianism would no longer be dismissed as the fantasy of crackpots. Subsequently, more detailed work by Clarke Garrett and J. F. C. Harrison revealed the sheer extent to which millenarianism&#8212;and the interconnected practices of mesmerism, mysticism and popular medicine&#8212;shaped British radicalism in the aftermath of the French Revolution.<a href="#3">&#160;[3]</a><a name="3back">&#160;</a> Millenarianism was not an addition to radical politics but one of the principal discourses in which that politics was formulated, and not only for the urban labouring class but also, as Garrett and Oliver reveal, for &#8216;respectable&#8217; middle-class dissenters such as Joseph Priestley and Richard Price. Indeed, it was Price who, in a 1789 sermon to the London Revolution Society, imagined that events in France would bring about an era in which the nations &#8216;would beat (as Isaiah prophesies) their swords into ploughshares, and their spears into pruning hooks&#8217;.<a href="#4">&#160;[4]</a><a name="4back">&#160;</a> Priestley went further still, abandoning his earlier belief in a gradual progress to a distant millennium and announcing that the violence of the French Revolution was fulfilling Daniel&#8217;s prophecies that a fifth monarchy, ruled by the Son of Man, would supersede all others.<a href="#5">&#160;[5]</a><a name="5back">&#160;</a></p><p class=""><strong>6</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;The flavour of this radical conflation of contemporary world events and biblical texts is revealed in the diary of Thomas Holcroft. On 20 February 1799, after Napoleon&#8217;s defeat in Egypt, Holcroft called on William Sharp, the engraver and radical campaigner, and</p><div class="blockquote">paid him for his print of <span xmlns="" class="titlem">The Sortie of Gibraltar;</span> which he said ... was the last on such a subject, meaning the destruction of war, that would ever be published.. . . The wisdom of the Creator had occasioned all our miseries: but the tongue of wisdom was now subdued, meaning Egypt, which was not only a slip of land resembling a tongue, but the place in which the learning of the world originated. Thus, by the help of a pun and a metaphor, he had double proof... Syria, Palestine, and all these countries are soon to be revolutionized; and those who do not take up arms against their fellow men, are to meet at the Grand Millennium.<a href="#6">&#160;[6]</a><a name="6back">&#160;</a></div>
Horrified at this kind of optimistic interpretation of revolutionary violence, Edmund Burke depicted Price, Priestley, and their fellow millenarians as dangerous subversives, comparing them with the regicide sectarians of Britain&#8217;s revolution of the 1640s. From then on, millenarianism, real and accused, became a crucial factor in the vituperative war of words that polarized British politics and precipitated the imprisonment of many opponents of the government.
<p class=""><strong>7</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Millenarianism became a feature of the urban, artisan culture that produced the political societies that the government feared would bring about revolution. William Sharp was a not untypical example: a member of the London Corresponding Society, he associated with other millenarians and sectarians, including <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BryanWilliam" title="William Bryan">William Bryan</a>. Like many dissenting Londoners, he already had a history of millenarian faith. Followers of Emmanuel Swedenborg (including, for a short time, William Blake) believed that the millennium had already arrived. Faced with dissension in their New Jerusalem church, however, many transferred their allegiance to the most famous and extraordinary millenarian prophet to emerge in the 1790s&#8212;<a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BrothersRichard" title="Richard Brothers">Richard Brothers</a>. Brothers, as Morton D. Paley has shown, had begun prophesying in 1792.<a href="#7">&#160;[7]</a><a name="7back">&#160;</a> Then, he had declared that Britain&#8217;s war with revolutionary France presaged the &#8216;fall of Monarchy in Europe&#8217;.<a href="#8">&#160;[8]</a><a name="8back">&#160;</a> By 1795 he was announcing that God had commanded him to bear witness that George III would deliver up his crown to him. London was Babylon; the British monarchy was the Beast of the Book of Revelation: both would be destroyed by an apocalyptic earthquake with only those who followed Brothers to Jerusalem escaping to found a new millennium there. Brothers announced himself to be the prince of the Israelites, sent by God to lead the Hebrews back to the promised land.</p><p class=""><strong>8</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Brothers scheduled the earthquake for 4 June. Unfortunately for him, he was not by that time on his way to the Holy Land, but confined, by order of the Lord Chancellor, in a private madhouse. Alarmed by Brothers&#8217; statements, the ministry had had him arrested, on 4 March, on the charge of &#8216;wickedly writing, publishing, and printing various fantastical prophecies, with intent to cause dissension and other disturbances within the realm&#8217;.<a href="#9">&#160;[9]</a><a name="9back">&#160;</a> According to the <span xmlns="" class="titlem">Times</span>, the arrest was justified, for Brothers had &#8216;become the tool of a faction, employed to seduce the people, and to spread fears and alarms&#8217;.<a href="#10">&#160;[10]</a><a name="10back">&#160;</a> Visited by known radicals,<a href="#11">&#160;[11]</a><a name="11back">&#160;</a> Brothers, in the ministry&#8217;s eyes, threatened to bring about revolution and regicide by harnessing religious fervour to democratic politics&#8212;and this at a time of millenarian preaching by reformers such as Coleridge, who viewed the French Revolution as the beginning of the Last Days, heralding apocalypse. James Gillray illustrated the government&#8217;s fear with a caricature in which Brothers appears as an agent of revolutionary France, against a backdrop of a burning London.<a href="#12">&#160;[12]</a><a name="12back">&#160;</a></p><p class=""><strong>9</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Brothers seemed dangerous to the government because the millenarian ideology of reformers such as Price and Priestley, taken into the working classes by charismatic figures such as Brothers, resembled the radical Protestantism of the seventeenth century. Then, groups such as the Muggletonians had supported the overthrow of the monarchy in the name of millenarian religion. Now, dissenters were consciously reviving their ideas and those of men such as the regicide John Milton, who, in his political tracts, <span xmlns="" class="titlem">Of Reformation</span> and <span xmlns="" class="titlem">Areopagitica,</span> had identified the English republic of the 1640s with the prophesied second coming of Christ, the &#8216;shortly-expected king&#8217;. This heady brew of prophecy and politics had issued in the execution of Charles I. Now, Pitt and his ministers, after George III was attacked in his carriage on the way to open Parliament, were desperate to prevent a repeat. They had Coleridge, admirer of Priestley and Milton and writer of millenarian poetry that condemned Britain&#8217;s rulers, spied upon. And as a warning to millenarian radicals, they had Gilbert Wakefield, a retiring classical scholar influenced by Milton&#8217;s writings, thrown in prison. Wakefield had been typical of many dissenters in adopting the tones of a seer, as this example of his work from 1796 reveals: &#8216;I see that deluge of mighty waters gradually subside into their wonted channel: I see them flow with a majestic tranquility to the ocean, and all the traces of their former ravages obliterated by one extensive and expanding Paradise of verdure, fertility, and beauty&#8217;.<a href="#13">&#160;[13]</a><a name="13back">&#160;</a> Wakefield&#8217;s flood is the deluge of the French Revolution. He welcomes it because it promises, in the pattern of millenarian religious dissent, a paradise of beauty after its awful destructiveness. Wakefield&#8217;s imprisonment told other millenarian writers that a gentlemanly education and a retiring scholarly life would not save them from prosecution. Prophetic texts, as well as agitation on the streets, could put one&#8217;s liberty in danger. By 1798 Brothers languished in a madhouse, Wakefield rotted in jail, Priestley fretted in America. Government repression seemed to have stamped out religious radicalism.</p><p class=""><strong>10</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Millenarianism proved a hardier plant than the ministry expected, although it persisted in different forms, some simply less visible, others less immediately worrying. A less visible form was Mesmerism, a practice based on the belief that humans could learn to channel, for the benefit of others, the universal ether of which the world was created. To orthodox scientists and priests, Mesmerism and millenarianism went together. They were an infectious new plague: the Edinburgh chemist John Robison, for instance, feared the &#8216;almost irresistible&#8217; influence of an association dedicated to &#8216;rooting out all the religious establishments, and overturning the existing governments of Europe&#8217;. The members of this association were, he diagnosed, &#8216;Magicians-Magnetisers-Exorcists, &amp;c&#8217;.<a href="#14">&#160;[14]</a><a name="14back">&#160;</a> And for former radical W. H. Reid, millenarian medicine threatened London itself: a set of &#8216;Infidel mystics&#8217;, &#8216;made up of Alchymists, Astrologers, Calculators, Mystics, Magnetizers, Prophets, and Projectors&#8217;, had embraced the politics of France and were spreading democracy among the &#8216;lower orders&#8217;.<a href="#15">&#160;[15]</a><a name="15back">&#160;</a> Mesmerism and millenarianism appealed to the &#8216;lower orders&#8217; because they gave power to men who were otherwise powerless&#8212;excluded by poverty and/or faith from voting or holding office: men like the engraver <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BryanWilliam" title="William Bryan">William Bryan</a>, who after visiting the secret Society of Avignon became a healer and magnetist in Bristol. The painter Phillipe De Loutherborg also thought himself to be empowered to manipulate divine grace for medicinal purposes. He became a faith healer as well as a kabbalistic hermeneutist and apocalyptic artist.</p><p class=""><strong>11</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; If faith healing was a displaced form of millenarianism (an attempt to realize the prophet&#8217;s role at the level of the body), then so was the political philosophy of William Godwin, himself a lapsed dissenting minister. Godwin&#8217;s <span xmlns="" class="titlem">Essay Concerning Political Justice</span> (1793) was ostensibly atheist. Yet, although he rejected the Christianity he had once taught, Godwin retained in his secular vision of historical progress the pattern of millennialist belief. As men became more rational and desires withered, government would also die away because men would act for what they reasoned to be right&#8212;the greater good of all. Even sexual desires would be replaced by a recognition of what was reasonable. Godwin attacked marriage as &#8216;the worst of all laws&#8217; and &#8216;the worst of all properties&#8217;,<a href="#16">&#160;[16]</a><a name="16back">&#160;</a> and envisaged a slow, natural progression to a rational, communal society, to an anarchistic millennium in which people would live without private property or government, in equality and peace. He offered, that is to say, a secularized and politicized version of the Christian belief in a slow transition of this world to the millennial one, without apocalyptic destruction intervening. Because of this long timescale, and because Godwin thought the transition was inevitable, requiring no immediate political action to bring it about, the government did not prosecute him. And his vogue was in any case brief. Nevertheless, Godwin was a continuing influence on Coleridge and Wordsworth, who retained the imprint of his ideas even though they came to reject his exclusive emphasis on rationalism. And Godwin inspired Percy Shelley, helping to shape some of the greatest millenarian poetry of the age in <span xmlns="" class="titlem">Prometheus Unbound</span>.</p><p class=""><strong>12</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Godwin&#8217;s philosophical millennialism may have appealed to poets, but it revolted conservative politicians and Christian philosophers. In 1798 the Revd. Thomas Malthus challenged it in a seminal work whose continuing cultural power often obscures the fact that it was the mirror image of the millennialist system it was designed to refute. Malthus charged Godwin with naive prophesying and set out to answer him in statistical and empiricist terms. But Malthus also adopted prophetic tones: he adapted the language of the Bible and of Milton to depict humanity facing a perpetual apocalypse without a millennium to follow it:</p><div class="blockquote">The power of population is so superior to the power in the earth to produce subsistence for man, that premature death must in some shape or other visit the human race. The vices of mankind are active and able ministers of depopulation. They are the precursors in the great army of destruction; and often finish the dreadful work themselves. But should they fail in this war of extermination, sickly seasons, epidemics, pestilence, and plague advance in terrific array, and sweep off their thousands and ten thousands. Should success be still incomplete, gigantic inevitable famine stalks in the rear, and with one mighty blow levels the population with the food of the world.<a href="#17">&#160;[17]</a><a name="17back">&#160;</a></div>
Malthus&#8217;s arguments achieved great and lasting power. He had spoken to Britons&#8217; fears about increasing population and poverty among the labouring classes and had voiced their anxieties about national immorality and possible defeat in the war with France. Much of the public subscribed to Malthus&#8217;s apocalyptic vision of a nation deserving war, plague, famine and pestilence, as Revelation suggested, if it did not mend its ways. So convincing was Malthus&#8217;s combination of statistical &#8216;proof&#8217; and prophetic rhetoric that the government introduced measures designed to discourage the poor from having large families. For many churchmen too, Malthus had proved the habits of rural labourers to be not only immoral but a threat to national prosperity. Malthus&#8217;s apocalyptic scenario encouraged Evangelical clerics to reform the poor, while his analysis prompted secular economists to apply statistics to the study of society.
<p class=""><strong>13</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#SouthcottJoanna" title="Joanna Southcott">Joanna Southcott</a> had plenty of experience of rural poverty and the social tensions it provoked. A former servant in rustic Devon, she had little education or wealth. But she had self-belief, and a gift for prediction that appealed to people (especially women) of her background all over rural England. So when she arrived in London in 1802, she was already a self-proclaimed prophet with an established following.<a href="#18">&#160;[18]</a><a name="18back">&#160;</a> She rapidly attracted many of Brothers&#8217; followers, including William Sharp, who tried to make William Blake a Southcottian too.<a href="#19">&#160;[19]</a><a name="19back">&#160;</a> Although Brothers himself disowned her, Southcott continued to win support, hinting that she was the woman mentioned in Genesis 3:15 whose &#8216;seed&#8217; would bruise the head of the serpent. She offered visions of the New Jerusalem in which her followers would live after the &#8216;woman clothed with the sun&#8217; had given birth to &#8216;a man child, who was to rule all nations&#8217;.<a href="#20">&#160;[20]</a><a name="20back">&#160;</a> This event, according to the Book of Revelation, would precipitate the apocalyptic battle in which Satan would be cast down.</p><p class=""><strong>14</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Southcott gained a remarkable hold on the popular imagination&#8212;as many as 100,000 may, by 1808, have accepted the seals of salvation she issued. And the hold was long-lived, for even after she died, in 1814, having announced she was pregnant with the child who would rule in the coming millennium, many of her followers continued to look for the Shiloh she had borne. At least two men tried to fill the role: testament to the continuing need throughout the Romantic period to believe in a divine intervention that would transform living conditions and bring about peace, security and wealth on this earth. To a nation facing economic depression and unprecedented social change, the appeal of Southcott is understandable.</p><p class=""><strong>15</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Southcott steered deliberately clear of the political radicalism with which Brothers had been associated. Her writing was avowedly loyal to the government and in this it was similar to the millenarian prophecies of a number of well-educated, higher-class, exegetes of scripture. The appeal of millenarianism was not confined to urban artisan radicals and to the labouring poor by any means. Bishops and dons also felt the need to interpret the European war that followed the French Revolution as the fulfilment of Old Testament predictions. They differed, however, from Priestley, Price and Brothers on the question of whether Britain was to be singled out by God as one of the sinful monarchies deserving destruction or whether it would be the nation chosen to restore the Jews to the New Jerusalem. Samuel Horsley was a successful churchman&#8212;a bishop and a fellow of the Royal Society&#8212;when, responding to the French Revolution, he turned to prophesying. Horsley regarded the &#8216;French Democracy, from its infancy to the present moment&#8217;, as &#8216;a conspicuous and principal branch at least of the western Antichrist&#8217;.<a href="#21">&#160;[21]</a><a name="21back">&#160;</a> The rise of the Antichrist would, as predicted in Daniel, accompany &#8216;a dissolution of the whole fabric of the external world&#8217; and then the second coming.<a href="#22">&#160;[22]</a><a name="22back">&#160;</a> Napoleon&#8217;s appearance was a stage in the rising of the Antichrist too: it was Britain&#8217;s prophetic destiny to resist him.</p><p class=""><strong>16</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; G. S. Faber, fellow of Lincoln College Oxford and then prebend of Salisbury Cathedral, agreed. Like Horsley, a successful pillar of the established church, Faber was no radical. He too saw the progress of the French Revolution as evidence that the triumph of the Antichrist was at hand, preceding apocalypse and the return of the Jews to the New Jerusalem. The battle of Trafalgar, Faber thought, might be evidence that Britain was the great &#8216;maritime power&#8217;, the messenger nation of Isaiah 18, which would alone be saved like &#8216;a column in the midst of surrounding ruins [w]hile mighty empires totter to their base, and while Antichrist advances with rapid strides to his predicted sovereignty over the inslaved kings&#8217;.<a href="#23">&#160;[23]</a><a name="23back">&#160;</a> James Hatley Frere was still more specific in his identification of Napoleon as the Beast of Revelation who would reign in Rome and Palestine as a false Messiah. In their many books, Horsley, Faber and Frere ranged their millenarianism against the political radicalism that coloured the prophetic interpretations of contemporary history made by men such as Price, Priestley, and, at least in the 1790s, Coleridge too. Britain, they implied, was far from being one of the sinful monarchies to be cast down, as the Bible predicted. Instead, it might be the nation chosen by God to lead people to the New Jerusalem.</p><p class=""><strong>17</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Faber and Frere were interpreters, men whose prophetic activities were confined to writing. But by the 1820s one of their students had turned to action. Millenarian prophecy often went hand-in-hand with new and &#8216;alternative&#8217; practices in which the body was viewed as the source of spiritual power. This was the case in the church of the Revd. Edward Irving, a Scots preacher and prot&#233;g&#233; of Coleridge, whose apocalyptic sermons won him fame in 1820s London. Irving credited Coleridge with helping him to see the &#8216;error under which the whole of the Church is lying, that the present world is to be converted unto the Lord, and so slide by a natural inclination into the Church&#8212;the present reign of Satan hastening, of its own accord, into the millennial reign of Christ&#8217;.<a href="#24">&#160;[24]</a><a name="24back">&#160;</a> Influenced by Coleridge&#8217;s views, Irving came to believe in the necessity of an apocalypse to convulse the sinful world into a millennial one. But he became a far more literal and dogmatic interpreter of scripture than Coleridge ever was. The French Revolution, he believed, had precipitated the pouring out of the six vials of wrath upon the Beast. Now, after thirty years, the seventh was about to be poured. Destruction and renewal was at hand; the dead would live again on earth with the returned Christ.</p><p class=""><strong>18</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; These views, announced in stirring sermons, made Irving a fashionable sensation and drew to his Regent Square church a devoted following. But Irving&#8217;s views were not in themselves extraordinary, for he was himself a follower of Frere who interpreted the Napoleonic wars in the light of the Bible and espoused, as a result, anti-democratic politics. Irving had offered himself to Frere &#8216;as your pupil, to be instructed in prophecy&#8217; in 1824.<a href="#25">&#160;[25]</a><a name="25back">&#160;</a> And his own views revealed Frere&#8217;s influence. Coleridge, though by the 1820s sharing their dislike of political radicalism, found them both too literal and blindly subjective: he wrote that they took &#8216;out of their Bible what they had themselves put in&#8217;.<a href="#26">&#160;[26]</a><a name="26back">&#160;</a> Yet Coleridge himself was sure that the predictions of the Bible prophets would come true, if unsure of when or how. In 1830 Thomas Chalmers reported him &#8216;unfolding his own scheme of the Apocalypse&#8212;talking of the mighty contrast between its Christ and the Christ of the Gospel narrative, Mr. Coleridge said that Jesus did not come now as before-meek and gentle, healing the sick and feeding the hungry, and dispensing blessings all around, but he came on a white horse; and who were his attendants?&#8212;famine, and war, and pestilence&#8217;.<a href="#27">&#160;[27]</a><a name="27back">&#160;</a></p><p class=""><strong>19</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Still millenarian after all those years, Coleridge admired Irving&#8217;s prophetic person if not his actual interpretations. In 1829 he declared that the Scot had &#8216;more of the Head and Heart, the Life, the Unction, and the genial power of MARTIN LUTHER than any man now alive&#8217;.<a href="#28">&#160;[28]</a><a name="28back">&#160;</a> Irving seemed to embody the vatic role that Coleridge had previously seen as the prerogative of Wordsworth (whom he likened to a prophet in his &#8216;Lines to William Wordsworth&#8217;). He was a Romantic genius, &#8216;a mighty wrestler in the cause of Spiritual Religion&#8217;, albeit one in need of guidance.<a href="#29">&#160;[29]</a><a name="29back">&#160;</a></p><p class=""><strong>20</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Ironically enough, it was Irving&#8217;s assumption of spiritual power, his attempt to be a prophet in person rather than just, like Frere and Faber, an interpreter of prophecy, that brought about his downfall. By 1831 he was presiding over church services in which those who came to hear his oratory began to writhe in ecstasy. The London air was thick with unknown languages as his followers found themselves, like the apostles, speaking in tongues, &#8216;prophesying&#8217;, and performing miracles of spiritual healing. Irving believed that the Holy Spirit was making itself manifest in their bodies; the renewal of the human by the spiritual that was promised at the millennium materialized in his congregation&#8217;s flesh. It was all too literal and untrammelled for the church authorities. Irving was deprived of his ministry and condemned for heretical doctrine. Although Coleridge bemoaned his treatment and regretted his excesses, Irving was set on his path: he established his own church, in which glossalalia and faith healing still featured, until dissension broke it apart and he fell into obscurity.</p><p class=""><strong>21</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Irving&#8217;s failure was by no means the end of millenarianism. As W. H. Oliver records, exegetes and sect leaders continued, as the nineteenth century wore on, to promise the coming of Christ&#8217;s kingdom on earth. But Irving was the last millenarian to make a strong impression on, and to have a strong impression made on him by, Romanticism. By 1832, with the French Revolution and the Napoleonic war long over, millenarianism was no longer a cultural force and religious mode through which young intellectuals defined themselves. The poverty and unrest that helped to fuel it still existed: the year 1831 saw rioting on a countrywide scale as rural labourers suffered hunger. But too many prophets had prophesied, too many days of predicted destruction gone without incident, for most people to view political strife as a sign of the coming apocalypse. If the French Revolution had once seemed a millennial &#8216;new dawn&#8217; and an apocalyptic &#8216;blood-dimmed tide&#8217;, it had by now become a familiar, compromised affair.</p><p class=""><strong>22</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Yet the French Revolution was never the sole cause of the intensification of millenarianism that characterized the Romantic period. Movements such as Southcott&#8217;s and Irving&#8217;s, with their emphasis on miraculous occupation of the body by the Holy Spirit, bespoke the need of many in the period to restore power to the human, in an country where more and more people were subjected to the inhuman discipline of factory, clock and technology and where knowledge was increasingly institutionalized and bureaucratized, taken out of ordinary people&#8217;s hands. Southcott and Irving were, that is to say, extreme cases, physically literal versions, of a response that many in contemporary Britain felt compelled to make, turning to the Bible as one of the few authorities with which they could resist the domination of life by technologies and institutions. Reduced to &#8216;operatives&#8217;, many Britons found their very identity dominated by machines, machines whose concentration of power was such that they, and not the people who worked them, seemed sublime.</p><div class="ab"><strong xmlns="">Southey&#8217;s <span class="titlem">Letters from England</span></strong></div><p class=""><strong>23</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;The principal importance of the account of prophecy given in <span xmlns="" class="titlem">Letters from England</span> is the detailed portrait of three linked popular millenarian phases&#8212;the visit to the Swedenborgian and Masonic prophets of Avignon by John Wright and William Bryan, their and others&#8217; subsequent endorsement of Richard Brothers, and the early mission of Joanna Southcott (she had not yet announced her pregnancy). Southey knew Bryan personally and <span xmlns="" class="titlem">Letters from England</span> benefits from his testimony. Southey was also friendly with several other followers of Brothers&#8212;William Sharp, James Crease and Samuel Whitchurch. Sharp transferred his allegiance to Southcott, who also attracted the support of Southey&#8217;s longterm correspondent William Owen Pughe, the translator of medieval Welsh texts. These contacts made Southey the one middle-class journalist and author with extensive connections within the prophetic movements. A thorough researcher, Southey bought and borrowed as many pamphlets as he could in order to deepen his knowledge. He had an extensive collection of Southcott&#8217;s publications, owned the very rare <span xmlns="" class="titlem">Testimony</span> of Bryan, and was familiar with the Brotherite writings of Nathaniel Brassey Halhed. His 1790s friendships with millenarians, continuing interest in Brothers and his followers, and developing knowledge of Southcott, are evidenced in <a class="link_ref" href="/editions/southey_prophecy/HTML/Prophets.html" title="his letters">his letters</a>, in which Bryan and Owen Williams Pughe, especially, figure.</p><p class=""><strong>24</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; In <span xmlns="" class="titlem">Letters from England</span>, however, it is not Bryan or Owen Pughe, but Halhed who emerges as the crucial figure in Southey&#8217;s analysis of popular millenarianism, precisely because he was of the same, educated gentlemanly class as Southey himself and his readers, and therefore indicated prophecy&#8217;s popular appeal beyond the illiterate and ignorant poor. He appears, in fact, as a doppelganger of Southey himself&#8212;a scholar drawn to millenarian radicalism by his reading and his acquaintances but who had, unlike Southey himself, abandoned any remaining sceptical independence. Halhed was a East India Company official during the governorship of Warren Hastings. In India, he became a scholar of ancient Hindu laws, which he began to translate as part of Hastings&#8217; effort to rule the colony by adapting its own traditions.<a href="#30">&#160;[30]</a><a name="30back">&#160;</a> Returning to Britain in 1785, he continued to study Indian scripture, in correspondence with Charles Wilkins, whose translation of the <span xmlns="" class="titlem">Bhagavadgita</span> suggested parallels between ancient Indian and Christian theology.<a href="#31">&#160;[31]</a><a name="31back">&#160;</a> Halhed, therefore, was part of the most advanced Orientalist scholarship of his day.<a href="#32">&#160;[32]</a><a name="32back">&#160;</a> He did not remain solely a scholar. In 1791 he became an MP, using his position to support the cause of Hastings, who was being prosecuted for his conduct as Governor General by the Foxite Whigs. A supporter of Pitt&#8217;s ministry, Halhed had an unremarkable record of hostility to the French Revolution and those who admired it until, in early 1795, he staggered all who knew him. On 29 January he announced himself a follower of Brothers.</p><p class=""><strong>25</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Convinced that Brothers was &#8216;the Man that will be revealed to the Hebrews as their Prince, to all Nations as their Governor, according to the Covenant to King David, immediately under GOD&#8217;,<a href="#33">&#160;[33]</a><a name="33back">&#160;</a> Halhed fired off volleys of speeches and pamphlets against the government. It was this defence by a gentleman, scholar and MP that kept Brothers in the news. The polite classes were shocked that an educated man should believe in and defend a popular cult. Pamphlets attacking Halhed abounded,<a href="#34">&#160;[34]</a><a name="34back">&#160;</a> but they only confirmed him in his belief. He went so far as to sell his library in anticipation of the forthcoming walk to Jerusalem. He even dated the commencement of the new millennium exactly: it would begin on 19 November. Despite a violent storm on the preceding day, neither the apocalypse nor the millennium materialized to time. With Brothers still in confinement, Halhed went quiet and became a recluse and a supporter of Brothers&#8217; successor, Joanna Southcott. Brothers himself carried on prophesying from his asylum, but his support had waned. He was released in 1806, largely forgotten by the public.</p><p class=""><strong>26</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Southey, however, in the <span xmlns="" class="titlem">Letter from England</span> reproduced in this edition, remembered him. In the fictional persona of a Spaniard visiting England, Southey described Brothers&#8217; glory days and Halhed&#8217;s strange career:</p><div class="blockquote">Mr. Halhed was the other of these converts, a member of the House of Commons, and one of the profoundest oriental scholars then living. This gentleman was in the early part of his life an unbeliever, and had attempted to invalidate the truths of holy writ by arguments deduced from Indian chronology. The study of Indian mythology brought him back to Christianity, and by a strange perversion of intellect the Trimourtee of the Hindoos convinced him of the doctrine of the Trinity; and as he recovered his faith he lost his wits. To the astonishment of the world he published a pamphlet avowing his belief that Richard Brothers was the Lion of the Tribe of Judah, and that in him the prophecies were speedily to be fulfilled.</div>
In Southey&#8217;s opinion, it was the Orientalism of Brothers that made Halhed keen to believe in him. The metempsychosis that formed the basis of Brothers&#8217; doctrine was not new but bore &#8216;a general resemblance to that doctrine as held by the Orientals&#8217;. Another critic also detected Indian influences. Brothers, he wrote, would pass for a prophet among the Hindus but not by comparison with Isaiah, Ezekiel and Daniel.<a href="#35">&#160;[35]</a><a name="35back">&#160;</a> Halhed himself argued that his faith in Brothers stemmed from the interpretative methods he had honed in decoding &#8216;the old Hindu writings&#8217;. Viewing the &#8216;Hindu triad of Energies ... Brahma, Vishnu, and Shiva&#8217; as allegories of matter, space and time equipped him to detect specific political allegory in the book of Daniel. He could &#8216;read the modern history of Europe in the prophetic records of the Old and New Testament&#8217;, a reading from which he would confirm the accuracy of Brothers&#8217; prophecies.<a href="#36">&#160;[36]</a><a name="36back">&#160;</a><p class=""><strong>27</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;For Southey, what made Halhed&#8217;s belief in Brothers especially alarming was what it suggested about Britons&#8217; susceptibility to revolutionary creeds. Fanaticism, on his reading, had brought about regicide and terror in France: Jacobinism was a mental infection stalking the streets in the mobs of Paris. Brothers had revealed its presence among the common people of London but Halhed brought it to the very centre of imperial power, to the arena in which rational judgment about government at home and abroad was made&#8212;the House of Commons. For Halhed had protested there when the ministry had had Brothers confined:</p><div class="blockquote">Mr. Halhed made a speech in parliament ... the most extraordinary perhaps that ever was delivered to a legislative assembly. It was a calm and logical remonstrance against the illegality and unreasonableness of their proceedings. They had imprisoned this person as a madman, he said, because he announced himself as a prophet; but it was incumbent upon them to have fairly examined his pretensions, and ascertained their truth or falsehood, before they had proceeded against him in this manner. Brothers had appealed to the Holy Scriptures, the divine authority of which that house acknowledged; he appealed also to certain of his own predictions as contained in the letters which he had addressed to the king and his ministers; let them be produced, and the question solemnly investigated as its importance deserved. According to the rules of the House of Commons, no motion can be debated or put to the vote, unless it be seconded; Mr. Halhed found no one to second him, and his proposal was thus silently negatived.</div>
This passage shows Halhed to have attempted to infect Parliament with the disease of enthusiasm. Rational and logical research into prophetic and miraculous claims was exactly what had characterized Halhed&#8217;s research into Hinduism; now that his research had been colonized by belief in the objects of his investigation he had lost his ability to judge where the proper limits of rational enquiry lay. Halhed had asked the Commons to make &#8216;cool and dispassionate investigation of the grounds of [Brothers&#8217;] assertion&#8217; and to receive his own annotated copy of Brothers&#8217; works to save &#8216;much labour of reference&#8217;.<a href="#37">&#160;[37]</a><a name="37back">&#160;</a><p class=""><strong>28</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Worried by Halhed and unable to account for his enthusiasm for Brothers, Southey was still more alarmed by the hold that Southcott exerted over men he respected, such as Williams Pughe (as <a class="link_ref" href="/editions/southey_prophecy/HTML/Prophets.html" title="his private correspondence">his private correspondence</a> reveals). Unable to explain Southcott&#8217;s mental and spiritual appeal to native Britons, Southey instead identified her as a foul and devilish body, who neither appealed through her beauty nor impressed by her rationality: &#8216;The filth and the abominations of demoniacal witchcraft are emblematical of such delusions; not the golden goblet and bewitching allurements of Circe and Armida&#8217;. Southcott&#8217;s popularity showed much of Britain was also out of rational order: &#8216;where such impious bedlamites as this are allowed to walk abroad, it is not to be wondered at that madness should become epidemic&#8217;. By locating Southcott&#8217;s appeal in a body he had made witchlike and infectious Southey could argue for an immediate answer to the threat she posed his ideal Britain: he recommended the same physical confinement as that imposed on Brothers.</p><p class=""><strong>29</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Bodily confinement, however, could not extirpate the public&#8217;s desire to follow apocalyptic preachers any more than identifying Southcott&#8217;s body as the source of the &#8216;infection&#8217; could explain it. Bodily confinement in a different sense proved to be the issue that made and unmade Southcott, for in 1814 she took her previous hints literally. She identified herself as the &#8216;woman clothed with the sun&#8217; and claimed to be pregnant with Shiloh, the returning Messiah&#8212;thus identifying her body as the seat of her prophetic and holy power in a manner that brought public interest to fever pitch.</p><p class=""><strong>30</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Sixty-four years old when she announced her pregnancy, Southcott died four months later (probably of the dropsy from which her body had swollen). Although her body was preserved, the Son of God did not emerge. But if this event showed her body to be limited and mortal rather than to be inhabited by the divine, many of her followers did not believe so, and in 1825 Charles Twort and George Turner both claimed to be the Shiloh she had borne. For the Southcottians, her body remained the flesh in which the human and the divine again met, while for Southey it remained the site of an enthusiastic belief that characterized many Britons and that must, therefore, be kept in check by government in the interests of social order and political stability. Excessive spirituality had become easily stigmatized as the uncertain, diseased flesh of a woman&#8217;s body&#8212;a body foreign either by birth or by virtue of what was thought to be carried within it.</p><p class=""><strong>31</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Southey&#8217;s next published commentary on religious enthusiasm, and the second of the texts presented in this edition was <a class="link_ref" href="/editions/southey_prophecy/HTML/Holmes.html" title="his review of Abdiel Holmes&#8217;s American Annals (1805)">his review of Abdiel Holmes&#8217;s <span xmlns="" class="titlem">American Annals</span> (1805)</a>. This text shows him expanding his survey of enthusiasm to include North America: his account of camp meetings as places where mass self-abandonment occurred would reappear in his later work on the influence of Methodism in England, as is revealed in <a class="link_ref" href="/editions/southey_prophecy/HTML/Wesley.html" title="this extract from his Life of Wesley (1820)">this extract from his <span xmlns="" class="titlem">Life of Wesley</span> (1820)</a>. These meetings suggested to him that popular religion was a defining characteristic of every country among the uneducated, who were manipulated by preachers who were either carried away by the excitement of being able to induce excitement in others, or were cynical exploiters of credulity in order to increase the power of the priesthood. Southey returned to this theme in 1822, when <a class="link_ref" href="/editions/southey_prophecy/HTML/Gregoire.html" title="his review of Henri Gregoire&#8217;s Histoire des Sectes Religieuses">his review of Henri Gregoire&#8217;s <span xmlns="" class="titlem">Histoire des Sectes Religieuses</span></a> was published in the <span xmlns="" class="titlem">Quarterly Review</span>. Gregoire&#8217;s book had been published a decade earlier; the fact that Southey wrote about it when he did suggests the strength of his need to demonstrate the power and prevalence of prophecy both historically and in the present. Indeed, the review was not so much an assessment of the merits of Gregoire&#8217;s book as a report on enthusiasm, deriving its facts not only from Gregoire but also from many other sources, and investigating recent movements that Gregoire did not discuss. Southey&#8217;s article was, in fact, perhaps the most comprehensive publication on prophecy and millenarianism to appear in Britain in the first half of the nineteenth century. It was not just a carefully researched report, moreover, but a piece with the pressing purpose of warning the conservative readers of the <span xmlns="" class="titlem">Quarterly</span> about enthusiasm&#8217;s continuing social and political significance.</p><p class=""><strong>32</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; <span xmlns="" class="titlem">Letters from England</span> and the review of Gregoire are both, in a sense, travel narratives, since Southey uses the review format to cite travellers in many different countries, including Bryan and Wright in France, and lay preachers in the US, who bear firsthand witness to prophetic movements. The effect is deliberately to collapse the typical British binary, in which northern Europeans are portrayed as Protestant, rational and moderate, and southern ones as Catholic, emotional and superstitious. Southey shows the Germans and the Dutch to be historically more likely to generate prophetic movements than the Italians and Spanish, and he details how such movements flourished in enlightenment France and present-day Britain. His insight, then, is to show that belief in prophecy, in millenarianism and in charismatic phenomena is not attributable to doctrinal, ecclesiastical, or national causes (though Protestants, having greater liberty of conscience, looser church authority and a greater emphasis on reading and discussion of the Bible were more likely to form sects). Rather, belief stemmed from social causes&#8212;from the unguided self-education of artisans, combined with the arousal of social aspirations by demagogues and power seekers in an age of political revolution.</p><p class=""><strong>33</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; The attention Southey paid to prophetic movements in the pieces collected here amply demonstrates their importance in his own thought. The poet of <span xmlns="" class="titlem">Joan of Arc</span> continued to publish verse centred on the power of spiritual belief to overcome the evidence of the senses. His 1825 poem <span xmlns="" class="titlem">A Tale of Paraguay</span> focused the beliefs of Jesuits and Indians in the South American missions, adopting an attitude alternately critical and admiring towards the colonial religion, which turned baptism into a sort of magical rite. In 1829 <span xmlns="" class="titlem">All for Love</span> and <span xmlns="" class="titlem">The Pilgrim to Compostella</span> dealt with Spanish Catholic stories of miracles and relics, puzzling critics because they demanded admiration as well as derision for the supposedly superstitious characters. Southey remained, that is to say, fascinated by the psychology of enthusiastic belief&#8212;his fascination only deepened by his historical research into its social manifestations.</p><p class=""><strong>34</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Was Southey right in his emphasis on prophecy&#8217;s social significance in his time? Certainly, his view that its popularity was the product of social factors&#8212;of an expanded labouring class with sufficient education to read and discuss, whose political hopes had been frustrated by the repression that followed in the wake of the French Revolution&#8212;chimes with that of E. P. Thompson, who drew on Southey as a source in <span xmlns="" class="titlem">The Making of the English Working Class.</span> More recently, books by Iain McCalman, Jon Mee, David Worrall and Robert Rix<a href="#38">&#160;[38]</a><a name="38back">&#160;</a> have uncovered an underworld of prophetic and millenarian activity among radicals that shaped artisanal social and political culture. Morton D. Paley, meanwhile, has revealed the attraction of apocalyptic and millenarian discourse for both poets and painters.<a href="#39">&#160;[39]</a><a name="39back">&#160;</a> Southey may have been, with hindsight, alarmist to fear that prophetic movements would undermine the established state, but he was percipient when he first revealed how prevalent they were, without attributing them to a single international conspiracy as Robison and Reid had done. His analysis does ring true, and is remarkable because it was made so early, when very few had made a thorough study and when the methodology for making such a study was in its infancy. His proposed solution to prophecy was less perceptive: in the materials provided here he mostly calls for prophetic leaders to be locked up, either in prison or asylum. Later, in his social thought, he would argue against democratisation and against the empowerment of the labouring classes, fearing their tendency to follow self-proclaimed leaders. Instead, he advocated a return to local paternalism in which a reformed landowning class, mindful of its duties to protect the poor, preserved social and political stability, resisting the commercial nexus which so disadvantaged the labouring classes. Those arguments, set out in <span xmlns="" class="titlem">Sir Thomas More; or, Colloquies on the Progress and Prospects of Society</span> (1829-31), are beyond the scope of this edition, but nevertheless follow from the texts presented here.</p></div>
<div class="notes">
<div class="noteHeading">
<h3>Notes</h3>
</div>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="1">[1]</a> I adopt the term <em>millenarianism</em> to describe the belief that Christ&#8217;s second coming and/or an apocalypse would precede the coming of a millennium; <em>millennialism</em> is used to denote the belief in a gradually approaching millennium without preceding apocalypse. <a xmlns="http://www.w3.org/1999/xhtml" href="#1back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="2">[2]</a> W. H. Oliver, <span class="titlem">Prophets and Millennialists: The Uses of Biblical Prophecy in England from the 1790s to the 1840s</span> (Auckland and Oxford, 1978), pp. 15-16. <a xmlns="http://www.w3.org/1999/xhtml" href="#2back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="3">[3]</a> Clarke Garrett, <span class="titlem">Respectable Folly: Millenarians and the French Revolution in France and England</span> (Baltimore, Md. and London, 1975) and J. F C. Harrison, <span class="titlem">The Second Coming: Popular Millenarianism 1780-1850</span> (New Brunswick, N. J., 1979). <a xmlns="http://www.w3.org/1999/xhtml" href="#3back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="4">[4]</a> Quoted in Morton D. Paley, <span class="titlem">Apocalypse and Millennium in English Romantic Poetry</span> (Oxford, 1999), p. 41. <a xmlns="http://www.w3.org/1999/xhtml" href="#4back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="5">[5]</a> Joseph Priestley, <span class="titlem">The Present State of Europe Compared with Ancient Prophecies</span> (1794, facs. rpt. Oxford, 1989). <a xmlns="http://www.w3.org/1999/xhtml" href="#5back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="6">[6]</a> Quoted in Erdman, <span class="titlem">Prophet Against Empire,</span> 3rd edn. (Princeton, NJ., 1977), p. 343. William Sharp the engraver (1747-1824), already interested in Mesmerism and Swedenborgianism, became a follower of Brothers and, in 1795, engraved Brothers&#8217; image above the title &#8216;Richard Brothers Prince of the Hebrews&#8217;. After Brothers&#8217; confinement, Sharp became a follower, and subsequently one of the elders, of Southcott. He published <span class="titlem">An Answer to the World, for putting in print a book in 1804, called, Copies and parts of Copies of Letters and Communications, written from Joanna Southcott</span> (London, 1806). <a xmlns="http://www.w3.org/1999/xhtml" href="#6back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="7">[7]</a> Morton D. Paley, &#8216;William Blake, The Prince of the Hebrews, and The Woman Clothed with the Sun&#8217;, in <span class="titlem">William Blake: Essays in Honour of Sir Geoffrey Keynes,</span> ed. Morton D. Paley and Michael Phillips (Oxford, 1973), pp. 260-93 (p. 261). On Brothers, see also E. P Thompson, <span class="titlem">The Making of the English Working Class,</span> rev. edn. (Harmondsworth, 1968). <a xmlns="http://www.w3.org/1999/xhtml" href="#7back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="8">[8]</a> Richard Brothers, <span class="titlem">A Revealed Knowledge of the Prophecies and the Times</span> (London, 1794), pp. 11, 19. <a xmlns="http://www.w3.org/1999/xhtml" href="#8back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="9">[9]</a><span class="titlem">The Times</span>, 6 March 1795, quoted in Paley, &#8216;William Blake, The Prince of the Hebrews&#8217;, p. 261. <a xmlns="http://www.w3.org/1999/xhtml" href="#9back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="10">[10]</a><span class="titlem">The Times</span>, 5 March 1795. <a xmlns="http://www.w3.org/1999/xhtml" href="#10back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="11">[11]</a> As James K. Hopkins reminds us, many of the reformers most feared by the ministry were, even before Brothers&#8217; appearance, millenarians. Several, including William Sharp, became followers of Brothers. See A <span class="titlem">Woman To Deliver Her People: Joanna Southcott and English Millenarianism in an Era of Revolution</span> (Austin, Tex., 1982), pp. 152-53. <a xmlns="http://www.w3.org/1999/xhtml" href="#11back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="12">[12]</a> James Gillray &#8216;The Prophet of the Hebrews, The Prince of Peace, conducting the Jews to the Promis&#8217;d-Land&#8217;, 5 March 1795. <a xmlns="http://www.w3.org/1999/xhtml" href="#12back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="13">[13]</a> Gilbert Wakefield, <span class="titlem">A Reply to the Letter of Edmund Burke, Esq., to a Noble Lord</span> (London, 1796), p. 31. <a xmlns="http://www.w3.org/1999/xhtml" href="#13back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="14">[14]</a> J. Robison, <span class="titlem">Proofs of a Conspiracy Against All the Religions and Governments of Europe</span> (Dublin, 1798), pp. 11, 6. <a xmlns="http://www.w3.org/1999/xhtml" href="#14back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="15">[15]</a> W. H. Reid, <span class="titlem">The Rise and Dissolution of the Infidel Societies in this Metropolis</span> (London, 1800), pp. 91, iii. <a xmlns="http://www.w3.org/1999/xhtml" href="#15back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="16">[16]</a><span class="titlem">An Enquiry Concerning Political Justice</span>, vol. III of <span class="titlem">Political and Philosophical Writings of William Godwin</span>, ed. Mark Philp (London, 1993), p. 453. <a xmlns="http://www.w3.org/1999/xhtml" href="#16back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="17">[17]</a> I quote from the 1798 edition in <span class="titlem">The Works of Thomas Robert Malthus,</span> 8 vols (London, 1986), I: <span class="titlem">An Essay on the Principle of Population</span> (1798), ed. E. A. Wrigley and David Souden, pp. 51-52. <a xmlns="http://www.w3.org/1999/xhtml" href="#17back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="18">[18]</a> On Southcott, see James K. Hopkins, <span class="titlem">A Woman to Deliver Her People: Joanna Southcott and English Millenarianism in an Era of Revolution</span> (Austin, TX, 1982). <a xmlns="http://www.w3.org/1999/xhtml" href="#18back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="19">[19]</a> As Paley shows (&#8216;William Blake, The Prince of the Hebrews&#8217;, p. 281). <a xmlns="http://www.w3.org/1999/xhtml" href="#19back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="20">[20]</a> Revelation 12: 1, 5. See Joanna Southcott, <span class="titlem">Song of Moses and the Lamb</span> (London, 1804) and <span class="titlem">A Continuation of Prophecies</span> (Exeter, 1802). <a xmlns="http://www.w3.org/1999/xhtml" href="#20back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="21">[21]</a><span class="titlem">Critical Disquisitions on the Eighteenth Chapter of Isaiah</span> (1799), quoted in Oliver, <span class="titlem">Prophets and Millennialists</span>, p. 52. <a xmlns="http://www.w3.org/1999/xhtml" href="#21back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="22">[22]</a> &#8216;Letters to the Author of Antichrist in the French Convention&#8217;, quoted in Oliver, <span class="titlem">Prophets and Millennialists</span>, p. 53. <a xmlns="http://www.w3.org/1999/xhtml" href="#22back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="23">[23]</a> G. S. Faber, quoted in Oliver, <span class="titlem">Prophets and Millennialists</span>, p. 61. <a xmlns="http://www.w3.org/1999/xhtml" href="#23back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="24">[24]</a> Quoted in Oliver, <span class="titlem">Prophets and Millennialists</span>, p. 106. <a xmlns="http://www.w3.org/1999/xhtml" href="#24back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="25">[25]</a> S. T. Coleridge, <span class="titlem">Marginalia</span>, ed. George Whalley and H. J. Jackson, 6 vols (London and Princeton, 1980-2001), vol. II, p. 71n. <a xmlns="http://www.w3.org/1999/xhtml" href="#25back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="26">[26]</a> Ibid. <a xmlns="http://www.w3.org/1999/xhtml" href="#26back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="27">[27]</a> Chalmers quoted in John Beer, &#8216;Transatlantic and Scottish Connections: Uncollected Records&#8217;, in <span class="titlem">The Coleridge Connection: Essays for Thomas McFarland</span>, ed. Richard Gravil and Molly Lefebure (London, 1990), pp. 308-43 (p. 327). <a xmlns="http://www.w3.org/1999/xhtml" href="#27back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="28">[28]</a> Coleridge quoted in Beer, &#8216;Transatlantic and Scottish Connections&#8217;, p. 326. <a xmlns="http://www.w3.org/1999/xhtml" href="#28back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="29">[29]</a> Coleridge quoted in Beer, &#8216;Transatlantic and Scottish Connections&#8217;, p. 326. <a xmlns="http://www.w3.org/1999/xhtml" href="#29back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="30">[30]</a> In 1774 Hastings commissioned from Halhed a translation of the compendium of Hindu law that had already been translated from Sanskrit to Persian. Halhed also composed a grammar of Bengali and several works interpreting Hindu scripture which he left unpublished. See <span class="titlem">A Code of Gentoo Laws, or, Ordinations of the Pandits. From a Persian Translation, Made from the Original, Written in the Sanskrit Language</span> (London, 1776), and <span class="titlem">A Grammar of the Bengal Language</span> (Hooghly, 1778). These, and other details about Halhed, are from Rosane Rocher, <span class="titlem">Orientalism, Poetry, and the Millennium: The Checkered Life of Nathaniel Brassey Halhed 1751-1830</span> (Delhi, Varanasi, Patna, 1983). <a xmlns="http://www.w3.org/1999/xhtml" href="#30back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="31">[31]</a> Wilkins, <span class="titlem">The Bhagvat-Geeta</span> (London, 1785). <a xmlns="http://www.w3.org/1999/xhtml" href="#31back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="32">[32]</a> This antiquarian scholarship, begun under Hastings&#8217; governorship and continued by Sir William Jones, culminated in Jones&#8217;s discovery of the Indo-European language family. It also constituted part of an attempt to govern India more firmly by manipulating Hindu law and scripture rather than imposing overtly British systems. On the significance of this scholarship in Romanticism, see Javed Majeed, <span class="titlem">Ungoverned Imaginings: James Mill&#8217;s &#8216;History of British India&#8217; and Orientalism</span> (Oxford, 1992). <a xmlns="http://www.w3.org/1999/xhtml" href="#32back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="33">[33]</a> Nathaniel Brassey Halhed, <span class="titlem">Testimony of the Authenticity of the Prophecies of R. Brothers and of his Mission to Recall the Jews</span>, 2nd edn (London, 1795), p. iv. <a xmlns="http://www.w3.org/1999/xhtml" href="#33back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="34">[34]</a> See, for example, Thomas Williams, <span class="titlem">The Age of Credulity: A Letter to Nathaniel Brassey Halhed in Answer to his Testimony in Favour of Richard Brothers</span> (Philadelphia, 1796). <a xmlns="http://www.w3.org/1999/xhtml" href="#34back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="35">[35]</a> Williams, <span class="titlem">The Age of Credulity</span>, p. 11. <a xmlns="http://www.w3.org/1999/xhtml" href="#35back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="36">[36]</a> Halhed, <span class="titlem">Testimony</span>, p. 10. <a xmlns="http://www.w3.org/1999/xhtml" href="#36back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="37">[37]</a> The speech is printed in Nathaniel Brassey Halhed, <span class="titlem">A Calculation on the Commencement of the Millennium,</span> 4th edn (London, 1795), p. 144. <a xmlns="http://www.w3.org/1999/xhtml" href="#37back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="38">[38]</a> Iain McCalman, <span class="titlem">Radical Underworld: Prophets, Revolutionaries, and Pornographers in London, 1795-1840</span> (Cambridge, 1988), Jon Mee, <span class="titlem">Dangerous Enthusiasm: William Blake and the Culture of Radicalism in the 1790s</span> (Oxford, 1992) and <span class="titlem">Romanticism, Enthusiasm, and Regulation: Poetics and the Policing of Culture in the Romantic Period</span> (Oxford, 2003), David Worrall, <span class="titlem">Radical Culture: Discourse, Resistance and Surveillance, 1790-1820</span> (Hemel Hempstead, 1992), Robert Rix, <span class="titlem">William Blake and the Cultures of Radical Christianity</span> (Aldershot and Burlington VT, 2007). <a xmlns="http://www.w3.org/1999/xhtml" href="#38back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="39">[39]</a> Paley, <span class="titlem">The Apocalyptic Sublime</span> (New Haven, 1986) and <span class="titlem">Apocalypse and Millennium in English Romantic Poetry</span> (Oxford, 1999). <a xmlns="http://www.w3.org/1999/xhtml" href="#39back">BACK</a></p>
</div>
</div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/southey_prophecy">Robert Southey and Millenarianism: Documents Concerning the Prophetic Movements of the Romantic Era</a></div></div></section><section class="field field-name-field-authored-by-secondary- field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Authored by (Secondary):&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/person/fulford-tim">Fulford, Tim</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/robert-southey-and-millenarianism-documents-concerning-the-prophetic-movements-of" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Robert Southey and Millenarianism: Documents Concerning the Prophetic Movements of the Romantic Era</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li><li class="field-item odd"><a href="/category/city/bristol" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Bristol</a></li><li class="field-item even"><a href="/category/city/new-jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">New Jerusalem</a></li><li class="field-item odd"><a href="/category/city/london" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London</a></li><li class="field-item even"><a href="/category/city/edinburgh" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Edinburgh</a></li></ul></section><section class="field field-name-opencalais-continent-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Continent:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/continent/america" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">America</a></li><li class="field-item odd"><a href="/category/continent/europe" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Europe</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/palestine" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Palestine</a></li><li class="field-item odd"><a href="/category/province-or-state/gibraltar" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Gibraltar</a></li><li class="field-item even"><a href="/category/country/egypt" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Egypt</a></li><li class="field-item odd"><a href="/category/country/france" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">France</a></li><li class="field-item even"><a href="/category/country/britain" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Britain</a></li><li class="field-item odd"><a href="/category/country/syria" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Syria</a></li><li class="field-item even"><a href="/category/country/united-kingdom" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">United Kingdom</a></li></ul></section><section class="field field-name-opencalais-organization-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Organization:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/organization/society-of-avignon" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Society of Avignon</a></li><li class="field-item odd"><a href="/category/organization/london-revolution-society" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London Revolution Society</a></li><li class="field-item even"><a href="/category/organization/london-corresponding-society" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London Corresponding Society</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/thomas-malthus" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Thomas Malthus</a></li><li class="field-item odd"><a href="/category/person/richard-price" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Richard Price</a></li><li class="field-item even"><a href="/category/person/william-blake" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Blake</a></li><li class="field-item odd"><a href="/category/person/william-bryan" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Bryan</a></li><li class="field-item even"><a href="/category/person/gilbert-wakefield" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Gilbert Wakefield</a></li><li class="field-item odd"><a href="/category/person/george-iii" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">George III</a></li><li class="field-item even"><a href="/category/person/john-milton-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John Milton</a></li><li class="field-item odd"><a href="/category/person/clarke-garrett" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Clarke Garrett</a></li><li class="field-item even"><a href="/category/person/joseph-priestley" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Joseph Priestley</a></li><li class="field-item odd"><a href="/category/person/james-hatley-frere" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">James Hatley Frere</a></li><li class="field-item even"><a href="/category/person/william-godwin" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Godwin</a></li><li class="field-item odd"><a href="/category/person/w-h-oliver" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">W. H. Oliver</a></li><li class="field-item even"><a href="/category/person/edward-irving" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Edward Irving</a></li><li class="field-item odd"><a href="/category/person/morton-d-paley-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Morton D. Paley</a></li><li class="field-item even"><a href="/category/person/nathaniel-brassey-halhed" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Nathaniel Brassey Halhed</a></li><li class="field-item odd"><a href="/category/person/joanna-southcott" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Joanna Southcott</a></li><li class="field-item even"><a href="/category/person/john-wright" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John Wright</a></li><li class="field-item odd"><a href="/category/person/william-sharp" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Sharp</a></li><li class="field-item even"><a href="/category/person/samuel-horsley" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Samuel Horsley</a></li><li class="field-item odd"><a href="/category/person/don-manuel-alvarez-espriella" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Don Manuel Alvarez Espriella</a></li><li class="field-item even"><a href="/category/person/g-s-faber" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">G. S. Faber</a></li><li class="field-item odd"><a href="/category/person/john-robison" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John Robison</a></li><li class="field-item even"><a href="/category/person/robert-southey-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Robert Southey</a></li></ul></section>Sat, 21 Jul 2012 15:17:38 +0000rc-admin31417 at http://www.rc.umd.eduNorth American Society for the Study of Romanticism 1998 Conference Programhttp://www.rc.umd.edu/reference/misc/confarchive/nassr98.html
<div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><!--Couldn't selectively extract content, Imported Full Body :( May need to used a more carefully tuned import template.-->
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<td class="c5">
<div class="c1">
</div>
<div class="c1">
<h2>NASSR Annual Convention, 1998</h2>
</div>
<div class="c4">Note: The formatting of the following program follows the original. We have made only minor changes throughout, correcting obvious errors and making some listings more uniform to facilitate electronic searching.</div>
<br/></td>
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<tr>
<td><br/>
<br/>
<br/>
<h2 class="c6">1798 and its Implications</h2>
<p class="c7"><b>Monday 6th - Friday 10th July 1998</b><br/>
<b>Preliminary Conference Timetable</b><br/>
&#160;</p>
<p class="c9"><b class="c8">Important notes:</b><br/>
&#160;<br/>
<b>1. <i>This is a provisional timetable only</i>. The conference organisers cannot guarantee that papers will appear in the session advertised below, but will make every effort to ensure that they appear at some point on the day scheduled.</b></p>
<p class="c10">Speakers in 3-paper sessions should limit their papers to 20 minutes in duration, and those in 4-speaker sessions to 15 minutes. [However, those panels scheduled for Monday and Tuesday, when most sessions will last for 90 minutes rather than 75, are more flexible: check with your convenor]</p>
<p class="c11"><b>2. <i>Late changes.</i> Late alterations to titles, details, etc. should be sent to:</b> &#160;</p>
<div class="c14">
<p><b><span class="c12">(a) Your panel convenor [if scheduled in a 'special session']</span></b> <span class="c12"><br/>
<b>(b) Kathy Grant, English Dept. Secretary, at the following addresses:</b></span></p>
<div class="c14">
<p class="c13"><span class="c12">&lt;grantk@smuc.ac.uk&gt;</span></p>
<div class="c14">
<p class="c13"><i><span class="c12">~ or</span></i> <span class="c12">~</span></p>
</div>
<p><b><span class="c12">St. Mary's University College, Strawberry Hill,</span></b> <span class="c12"><br/>
<b>Twickenham, Middlesex, UK. TW1 4SX.</b></span></p>
</div>
</div>
<p class="c13"><span class="c12">3. <i>Rates for Day Delegates</i>. Further to the information on the official conference booking form, day delegates should know that it is possible to attend the conference on an attendance-only basis (i.e. lunch &amp; dinner excluded; however, the conference organisers cannot guarantee that the college's normal catering facilities will be available for the duration of the conference). The fee for "attendance only" will be 50 (i.e. the full conference fee). The discounted conference fee for students/unwaged is still available.</span></p>
<p class="c11"><b>4. <i>Further Information.</i> For further booking forms, posters, hard copies of this provisional programme, and ALL OTHER ENQUIRIES, please contact Kathy Grant at the addresses above.</b><br/>
&#160;</p>
<p class="c11"><b>Looking forward to seeing you in July,</b><br/>
&#160;</p>
<p><span class="c12"><b>David Worrall, Julia Wright, Angela Esterhammer, Tim Burke</b><br/>
&#160;</span><br/>
&#160;<br/>
&#160;<br/>
&#160;</p>
<p><span class="c15">MONDAY 6TH JULY</span><br/>
&#160;</p>
<p class="c16">10 am onwards: Registration opens</p>
<p><span class="c17">(Location: College Reception)</span><br/>
&#160;</p>
<p class="c16">1.00 - 2.15 Lunch (Refectory)</p>
<p class="c16">2.15 - 3.30 <span class="c18">Plenary Lecture (chair: David Worrall)</span></p>
<p class="c16">Room: Waldegrave Drawing Room</p>
<p class="c16">Morton D. Paley (University of California, Berkeley)</p>
<p><span class="c19">title to be confirmed</span><br/>
&#160;</p>
<p><span class="c17">3.30 - 4.00 Afternoon Tea</span><br/>
&#160;</p>
<p class="c16">4.00 - 5.30 PARALLEL SESSIONS</p>
<p><span class="c17">SESSION 1 "Conservative" Women Writers and the Late 1790s I</span><br/>
&#160;<br/>
&#160;</p>
<div class="c14">
<p><span class="c17">(Special Session organised by Jeanne Moskal)</span><br/>
<span class="c17">Chair: Jeanne Moskal (University of North Carolina at Chapel Hill)</span></p>
</div>
<p><span class="c17">Gary Kelly (University of Alberta), "Counter-Revolutionary Feminism"</span><br/>
<span class="c17">Jeanne Moskal (University of North Carolina at Chapel Hill), "Protestant National Identity in Mariana</span><br/>
<span class="c17">&#160;&#160;&#160; Starke's <i>Letter from Italy</i>"</span><br/>
<span class="c17">Ann T. Gardiner (Freie Universitt Berlin and New York University), "Writing the Revolution and Self</span><br/>
<span class="c17">&#160;&#160; Censorship: Germanine de Stal's <i class="c20">Circonstances Actuelles</i>"</span></p>
<p><b><span class="c22"><span class="c21">SESSION 2</span> Imperial Geographies I</span></b><br/>
<span class="c17">John P. Waters (University of Notre Dame), "Southey and the Geography of Imperial Historiography"</span><br/>
<span class="c17">Anthony J. Harding (University of Saskatchewan), "Olaudah Equiano's Interesting Narrative: Does the</span><br/>
<span class="c17">&#160;&#160;&#160; Freed Slave Collude with Empire?"</span><br/>
<span class="c17">Nanora Sweet (University of Missouri at St. Louis), "Hemans and the Battle of the Nile: A Poetics of Dispersal"</span></p>
<p><b><span class="c22"><span class="c21">SESSION 3</span> Historical Contexts</span></b><br/>
<span class="c17">M. K. Schuchard (Atlanta GA), "Blake, Barruel, and Robison: Swedenborgians, Illuminists, and the</span><br/>
<span class="c17">&#160;&#160;&#160; 'Myth' of Masonic Conspiracy in 1798"</span><br/>
<span class="c17">Robert Glen (University of New Haven), "Shrinking Women's Religious Sphere: The British</span><br/>
<span class="c17">&#160;&#160;&#160; Methodist Crisis and Mulatto Women in the Caribbean"</span><br/>
<span class="c17">Harriet Kramer Linkin (New Mexico State University), "Mary Tighe and the Rebellion of 1798: The</span><br/>
<span class="c17">&#160;&#160;&#160; Politics of 'Written at Scarborough' and 'Bryan Byrne'"</span></p>
<p class="c13"><span class="c22"><span class="c21">5.30 - 6.30</span> Principal's Reception</span></p>
<p class="c13"><span class="c22"><span class="c21">6.45 - 7.45</span> Evening dinner (Refectory)</span></p>
<p><b><span class="c22"><span class="c21">8.15</span> approx. Guided tour of Horace Walpole's gothic house</span></b><br/>
<span class="c19">Please assemble in the Senior Common Room at around 8.15 p.m.</span><br/>
&#160;</p>
<p><span class="c23">TUESDAY 7th JULY</span><br/>
&#160;</p>
<p class="c16">9.30 - 11.00 PARALLEL SESSIONS</p>
<p><span class="c17">SESSION 4 The Enlightenment Twilight: Music in Transition</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Lawrence Kramer)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Lawrence Kramer (Fordham University)</span><br/>
<span class="c17">Michael Arshagouni (Sherman Oaks CA), "Bridging the Gap: Reichardt's <i>Die Geisterinsel</i> as a Link</span><br/>
<span class="c17">&#160;&#160;&#160; Between the Worlds of Enlightenment and Romanticism"</span><br/>
<span class="c17">Matthew Head (University of Southampton), "'Wann faengt das neunzehnte Jahrhundert an': Centennial</span><br/>
<span class="c17">&#160;&#160;&#160; Discourses Around Haydn and Eighteenth-Century Music"</span><br/>
<span class="c17">Lawrence Kramer (Fordham University), "Hands On, Lights Off: 1798 and the Birth of Sex at the Piano"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 5 Romantic Hot Zones I</span><br/>
<span class="c17">&#160;&#160;&#160; Special Session organised by Debbie Lee)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Debbie Lee</span><br/>
<span class="c17">Srinivas Aravamudan (University of Washington), "Tropical Baptisms: Colonialism, Christian Conversion,</span><br/>
<span class="c17">&#160;&#160;&#160; and Maritime Mortality"</span><br/>
<span class="c17">Debbie Lee and Tim Fulford (Nottingham Trent University), "Cow Mania"</span><br/>
<span class="c17">Alan Bewell (University of Toronto), "Coleridge Cured Beforehand"</span><br/>
<span class="c17">Nigel Leask (Cambridge University), "Travelling Blues"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 6 Coleridge and Hazlitt</span><br/>
<span class="c17">Michael John Kooy (University of Oxford), "The New Patriotism and Coleridge's Quarto Pamphlet of 1798"</span><br/>
<span class="c17">Uttara Natarajan (University of Liverpool), "Hazlitt's 'First Acquaintance': 1798, Coleridge, and the</span><br/>
<span class="c17">&#160;&#160;&#160; Unitarian Connection"</span><br/>
&#160;</p>
<p class="c13"><span class="c22"><span class="c21">11.00 - 11.30</span> Morning Coffee</span></p>
<p class="c13"><span class="c22"><span class="c21">11.30 - 1.00</span> PARALLEL SESSIONS</span></p>
<p><span class="c17">SESSION 7 Reforming the Stage: Romantic Drama in Theory and Practice I</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Philip Cox)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Philip Cox (Sheffield Hallam University)</span><br/>
<span class="c19">Programme to be confirmed</span></p>
<p><span class="c17">SESSION 8 The Haunting of <i>Lyrical Ballads</i> I</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Karen Weisman)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Karen Weisman (University of Toronto at Erindale)</span><br/>
<span class="c17">Thomas Pfau (Duke University), "'Long Before the Time of Which I Speak': Traumatic History in</span><br/>
<span class="c17">&#160;&#160;&#160; 'Michael'"</span><br/>
<span class="c17">Arkady Plotnitsky (Duke University), "The Prose of Poetry: Ordinary, Extraordinary, and Extra-extraordinary</span><br/>
<span class="c17">&#160;&#160;&#160; after <i>Lyrical Ballads</i>"</span><br/>
<span class="c17">Karen Weisman (University of Toronto at Erindale), "<i>Lyrical Ballads</i> and the Time of Poetry"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 9 The Joseph Johnson Circle</span><br/>
<span class="c17">Mark S. Lussier (Arizona State University), "William Blake in 1798"</span><br/>
<span class="c17">Harriet Devine Jump (Edge Hill University College), "'Poor Mary': Wollstonecraft's Posthumous Reputation"</span><br/>
<span class="c17">Andrew Lincoln (Queen Mary and Westfield College), "What Was Published in 1798?"</span><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">1.00-2.15</span> Lunch (Refectory)</span></b><br/>
&#160;</p>
<p><span class="c17">2.15-3.45 PARALLEL SESSIONS</span><br/>
&#160;</p>
<p><span class="c17">SESSION 10 Romantic Palimpsests I</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Philip W. Martin)</span><br/>
<span class="c17">Jennifer Davis Michael, "Blake and the Palimpsests of the City"</span><br/>
<span class="c17">Paul Yoder, "Gouging <i>Jerusalem</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 11 Transpositions: Gothic, Romantic, and Sublime</span><br/>
<span class="c17">Michael Gamer (University of Pennsylvania), "'An Ode in Mrs. Ratcliff's Manner': 'The Mad Monk' and</span><br/>
<span class="c17">&#160;&#160;&#160; the Greater Romantic Lyric"</span><br/>
<span class="c17">John Pipkin (Boston University), "Baillie, Wordsworth, Burke and the Genesis of the Romantic Aesthetic"</span><br/>
<span class="c17">Jacqueline M. Labbe (University of Sheffield), "Deflected Violence and Dream-Visions in Mary Robinson's</span><br/>
<span class="c17"><i>&#160;&#160;&#160; Lyrical Tales</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 12 Rhetorical Figures</span><br/>
<span class="c17">Laura J. George (Eastern Michigan University), "William Wordsworth and the Figures of Fashion"</span><br/>
<span class="c17">Pam Perkins (University of Manitoba), "Anne Grant"</span><br/>
<span class="c17">Christine Cooper (University of Massachusetts), "Reading Wollstonecraft: Amelia Opie's <i>Adeline Mowbray</i></span><br/>
<span class="c17">&#160;&#160;&#160; and the Miscarriage of Maternal Political Agency"</span><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">3.45 - 4.15</span> Afternoon Tea</span></b><br/>
&#160;</p>
<p><span class="c17">4.15 - 5.45 PARALLEL SESSIONS</span><br/>
&#160;</p>
<p><span class="c17">SESSION 13 Drawing The Wordsworth Circle I</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Kenneth Johnston)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Kenneth Johnston (Indiana University)</span><br/>
<span class="c17">Alice Jenkins (University of Glasgow), "Inclusion or Expulsion? Humphry Davy and the Wordsworth Circle"</span><br/>
<span class="c17">Judith Thompson (Dalhousie University), "The Silent Partner: John Thelwall in/out of <i>Lyrical Ballads</i>"</span><br/>
<span class="c17">Marilyn Gaull (NYU/Temple), "Joseph Johnson: Radical Publisher, Literary Catalyst"</span><br/>
<span class="c17">Robert Maniquis (UCLA), "Joseph Priestly, Radical Language Theory, and Wordsworth's 'Preface'"</span></p>
<p><span class="c17">SESSION 14 The Athenaeum Project and its Implications</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Martha Helfer)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Martha Helfer (University of Utah)</span><br/>
<span class="c17">Olaf Berwald (University of North Carolina), "Meine Beiden Ichs starrten sich ganz verwundert an':</span><br/>
<span class="c17">&#160;&#160;&#160; Opthalmic Fear and Subject Deformation in Guenderrode"</span><br/>
<span class="c17">Sophie Thomas (University of Toronto at Mississauga), "'Critical Fragments': After <i>The Athenaeum</i>"</span><br/>
<span class="c17">Gavin Budge (University of Central England in Birmingham), "German 'Romantic Irony' and British Romantic</span><br/>
<span class="c17">&#160;&#160;&#160; Writing: A Comparative Perspective on a Historical Difficulty"</span></p>
<p><b><span class="c22"><span class="c21">SESSION 15</span> The Romantic Body</span></b><br/>
<span class="c17">The Romantic Body: Rebecca Gagan (University of Western Ontario), "University Bodies 1798/1998:</span><br/>
<span class="c17">&#160;&#160;&#160; Kant's Illnesses and <i>The Conflict of Faculties</i>"</span><br/>
<span class="c17">Paul Youngquist (Penn State University), "Lyrical Bodies: Wordsworth's Physiological Aesthetics"</span><br/>
<span class="c17">Aled Ganobscik-Williams (University of Wales), "Intellectuals and Class in Malthus's <i>Essay on Population</i>"</span><br/>
&#160;</p>
<p class="c13"><span class="c22"><span class="c21">5.45 - 6.45</span> Publishers' Reception (Routledge)</span></p>
<p><b><span class="c22"><span class="c21">7.00</span> <span class="c24">Evening Dinner (Refectory)</span></span></b><br/>
&#160;</p>
<p><span class="c17">8.00 <span class="c18">Plenary Lecture (chair: Julia Wright)</span></span><br/>
<span class="c17">&#160;&#160;&#160; Room: Waldegrave Drawing Room</span><br/>
<span class="c17">&#160;&#160;&#160; Ina Ferris</span><br/>
<span class="c25">&#160;&#160;&#160; "Bodily Effects: Reading Irish Rebellion in the 1820s"</span><br/>
&#160;<br/>
&#160;</p>
<p class="c26">WEDNESDAY 8th JULY</p>
<p class="c16">9.00 - 10.15 PARALLEL SESSIONS</p>
<p><span class="c17">SESSION 16 Reforming the Stage: Romantic Drama in Theory and Practice II</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Philip Cox)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Philip Cox (Sheffield Hallam University)</span><br/>
<span class="c19">&#160;&#160;&#160; Programme to be confirmed</span></p>
<p><span class="c17">SESSION 17 Historical Engagements</span><br/>
<span class="c17">Jeffrey Robinson (University of Colorado), "William Hazlitt's 'My First Acquaintance with Poets': 1798 and the</span><br/>
<span class="c17">&#160;&#160;&#160; Autobiography of a Cultural Critic"</span><br/>
<span class="c17">Chris Ferns (Mount Saint Vincent University), "<i>The Antiquary</i> and 1798: Walter Scott and the End of History"</span><br/>
<span class="c17">Tilottama Rajan (University of Western Ontario), "1798 and After: Godwin, Wollstonecraft, and Revolutionary</span><br/>
<span class="c17">&#160;&#160;&#160; Historiography"</span></p>
<p><span class="c17">SESSION 18 Crossing National Borders</span><br/>
<span class="c17">Elizabeth Kraft (University of Georgia), "Transcending Nationalism: Charlotte Smith's <i>The Young</i></span><br/>
<span class="c17"><i>&#160;&#160;&#160; Philosoper</i> and the British Past"</span><br/>
<span class="c17">Fabienne Moore (Newy York University), "'Du Roman a l'etat romantique': The Crossing of 1798 in</span><br/>
<span class="c17">&#160;&#160;&#160; Chateaubriand's <i>Memoires d'outre-tombe</i>"</span><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">10.15 - 10.45</span> Morning Coffee</span></b><br/>
&#160;</p>
<p><span class="c17">10.45 - 12.00 PARALLEL SESSIONS</span><br/>
&#160;</p>
<p><span class="c17">SESSION 19 Romantic Palimpsests II</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Philip W. Martin)</span><br/>
<span class="c17">Chris Koenig-Woodyard, "Electronic palimpsests"</span><br/>
<span class="c17">Nancy Moore Goslee, Blotting and Revising the Mind's Histories in <i>The Triumph of Life</i>"</span><br/>
<span class="c17">Phil Martin, "Writing All Over Again: Palimpsests, Drafts, Fair Copies"</span><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">SESSION 20</span> "Who Fears to Speak of '98?": Ireland, Rebellion, and Romanticism I</span></b><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Tim Burke)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Tim Burke (St. Mary's University College, Strawberry Hill)</span><br/>
<span class="c17">M. J. Corbett (Miami University), "Between History and Fiction: Plotting Rebellion in Maria Edgworth's <i>Ennui</i>"</span><br/>
<span class="c17">Geraldine Friedman (Purdue University), "Rereading 1798: Melancholy and Desire in the Construction of</span><br/>
<span class="c17">&#160;&#160;&#160; Edgeworth's Anglo-Irish Union"</span><br/>
<span class="c17">Clona Gallachoir (University of Cambridge), "1798 and the Historical Imagination of the Anglo-Irish: Maria</span><br/>
<span class="c17">&#160;&#160;&#160; Edgeworth's <i>Ennui</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 21 Intertexts and Paratexts</span><br/>
<span class="c17">Ashley Cross (Manhattan College), "Mary Robinson's <i>Lyrical Tales</i> and the Problem of Literary Debt"</span><br/>
<span class="c17">Sharon Setzer (North Carolina State University), "The Epistolary Sub-Text of Mary Robinson's Memoirs"</span><br/>
<span class="c17">David M. Baulch (Western Washington University), "'Darkness that succeeded in tenfold degree': Charles</span><br/>
<span class="c17">&#160;&#160;&#160; Brockden Brown's <i>Wieland</i> (1798) and its Influence on Percy Bysshe Shelley"</span><br/>
&#160;</p>
<p><span class="c17">12.00 - 1.15 PARALLEL SESSIONS</span><br/>
&#160;</p>
<p><span class="c17">SESSION 22 Coleridge (1798) and Freud (1898): Miracles and Dreams I</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by David Punter)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: David Punter (University of Stirling)</span><br/>
<span class="c19">Programme to be confirmed</span><br/>
&#160;</p>
<p><span class="c17">SESSION 23 Comparative Literary Histories</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Angela Esterhammer)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Angela Esterhammer (University of Western Ontario/Freie Universitt Berlin)</span><br/>
<span class="c17">Cyris Hamlin (Yale University), "1798: The Year of the Lyrical Ballad in Germany and England"</span><br/>
<span class="c17">Kari Lokke (University of California at Davis), "Karoline von Gunderode and Letitia Landon: Romantic Poetry</span><br/>
<span class="c17">&#160;&#160;&#160; as Self-Consumption"</span><br/>
<span class="c17">Susanne Schmid (Freie Universitt Berlin), "Shelley in Germany"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 24 The Alien and the Familiar</span><br/>
<span class="c17">Mark Canuel (University of Illinois at Chicago), "The Economy of Belief in the Regional Novel: Edgeworth</span><br/>
<span class="c17">&#160;&#160;&#160; and Morgan"</span><br/>
<span class="c17">Charles Mahoney (University of Connecticut), "Intimations of Apostasy"</span><br/>
<span class="c17">David L. Clark (McMaster University), "Kant's Close Encounters: <i>The Anthropology</i> and Its Aliens"</span><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">1.15 - 2.15</span> Lunch (Refectory)</span></b><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">2.30</span> Trip to Painshill Park, Esher.</span></b><br/>
<b><span class="c22"><i>Assemble at Reception</i> by <i>2.30 p.m.</i></span></b><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">6.45 - 7.45</span> Evening Dinner (Refectory)</span></b><br/>
&#160;</p>
<p><span class="c17">8.00 - 9.15 <span class="c18">Plenary Lecture (Chair t.b.c.)</span></span><br/>
<b><span class="c22">Room: Waldegrave Drawing Room</span></b><br/>
<span class="c17">Winnifried Menninghaus</span><br/>
<b class="c27"><span class="c22">title to be confirmed</span></b><br/>
&#160;</p>
<p><span class="c15">THURSDAY 9th JULY</span><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">9.00 - 10.15</span> NASSR MEETING (and other association meetings)</span></b><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">10.15 - 10.45</span> Morning Coffee</span></b><br/>
&#160;</p>
<p><span class="c17">10.45 - 12.00 PARALLEL SESSIONS</span><br/>
&#160;</p>
<p><span class="c17">SESSION 25 Drawing the Wordsworth Circle II</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Kenneth Johnston)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Kenneth Johnston (Indiana University)</span><br/>
<span class="c17">Charles Rzepka (Boston University), "'All the Business of the Elements': The First Wordsworth Circle and</span><br/>
<span class="c17">&#160;&#160;&#160; the 'Spots of Time' in the 1798-1799 <i>Prelude</i>"</span><br/>
<span class="c17">John Rieder (University of Hawaii at Manoa), "Drawing the Circle of Wordsworth's Readers: The Friend,</span><br/>
<span class="c17">&#160;&#160;&#160; the Stranger, and the Spot in <i>The Prelude</i>"</span><br/>
<span class="c17">Guinn Batten (University of St. Louis), "'I Was a Chosen Son': How Dorothy and Nature Preserved the Poet</span><br/>
<span class="c17">&#160;&#160;&#160; in 1798 and After"</span><br/>
<span class="c17">Nicola Trott (University of Glasgow), "Wordsworth's Gothic Quandry"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 26 Forms of Desire</span><br/>
<span class="c17">Lisa Vargo (University of Saskatchewan), "The Implications of Desire: Tabitha Bramble and the <i>Lyrical Tales</i>"</span><br/>
<span class="c17">Ghislaine McDayter (Bucknell University), "Licentious Democrats': The Irish Rebellion of 1798 in Lady</span><br/>
<span class="c17">&#160;&#160;&#160; Caroline Lamb's <i>Glenarvon</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 27 The Lake Poets and Textual Relations</span><br/>
<span class="c17">Helen Thomas (Oxford Brookes University), "1798: Wilberforce, the Wordsworths and Abolition"</span><br/>
<span class="c17">John Morillo (North Carolina State University), "The Shade of Alexander Pope on the Banks of the Thames</span><br/>
<span class="c17">&#160;&#160;&#160; (1798): Wordsworth's Pope meets Mathias' Pope"</span><br/>
<span class="c17">Evan Radcliffe (Villanova University), "'Unremembered Acts': Godwin, Burke, and 'Tintern Abbey'"</span><br/>
<span class="c17">Alex Dick (University of Western Ontario), "'Solemn Humbug': Coleridge, Malthus, and the Economy of 1798"</span><br/>
&#160;</p>
<p><span class="c17">12.00 - 1.15 <span class="c18">Plenary Lecture (Chair t.b.c.)</span></span><br/>
<b><span class="c22">&#160;&#160;&#160; Room: Waldegrave Drawing Room</span></b></p>
<p class="c16">&#160;&#160;&#160; Lucy Newlyn (St. Edmund's Hall, Oxford)</p>
<p><b><span class="c22">&#160;&#160;&#160; 'Reading Aloud: "An Ambiguous Accompaniment"?'</span></b><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">1.15 - 2.15</span> Lunch (Refectory)</span></b><br/>
&#160;</p>
<p><span class="c17">2.15 - 3.30 PARALLEL SESSIONS</span><br/>
&#160;</p>
<p><span class="c17">SESSION 28 Romantic Palimpsests III</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Philip W. Martin)</span><br/>
<span class="c17">Michael Macovski, "Romantic History as Palimpsest (Byron)"</span><br/>
<span class="c17">Nicholas Joukovsky, "Romantic plagiarism"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 29 Coleridge (1798) and Freud (1898): Miracles and Dreams II</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by David Punter)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: David Punter (University of Stirling)</span><br/>
<span class="c19">Programme to be confirmed</span><br/>
&#160;</p>
<p><span class="c17">SESSION 30 The Sublime</span><br/>
<span class="c17">Peter Otto (University of Melbourne), "Blake, Young, and the Politics of Transcendence"</span><br/>
<span class="c17">Nicholas M. Williams (Indiana University), "'Bewildering Dreams and Extravagant Fancies': The Sublime of</span><br/>
<span class="c17">&#160;&#160;&#160; Population in Thomas Malthus"</span><br/>
<span class="c17">Michael Hamburger (Boston University), "'The Mighty Power of Population': Malthus's <i>Essay</i>, Burke's</span><br/>
<span class="c17"><i>&#160;&#160;&#160; Enquiry</i>, and the Politics of the Demographic Sublime"</span><br/>
&#160;</p>
<p class="c13"><span class="c22"><span class="c21">3.30 - 4.00</span> Afternoon Tea</span></p>
<p><span class="c17">4.00 - 5.15 PARALLEL SESSIONS</span><br/>
&#160;</p>
<p><span class="c17">SESSION 31 "Conservative" Women Writers and the Late 1790s II</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Jeanne Moskal)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Jeanne Moskal (University of North Carolina at Chapel Hill)</span><br/>
<span class="c17">Amanda Gilroy (University of Groningen), "`Candid Advice to the Fair Sex': or, the Politics of Maternity in</span><br/>
<span class="c17">&#160;&#160;&#160; Britain in the 1790s"</span><br/>
<span class="c17">Chris Jones (University of Wales, Bangor), "Fragmented Discourses in the Novel: Mary Ann Hanway's</span><br/>
<span class="c17"><i>&#160;&#160;&#160; Ellinor; or, the World As It Is</i>"</span><br/>
<span class="c17">Christine Roulston (University of Western Ontario), "Conservative Romanticism and the Structuring of Desire</span><br/>
<span class="c17">&#160;&#160;&#160; in Sophie Cottin's <i>Claire d'Albe</i> and Madame de Krudener's <i>Valerie</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 32 The Haunting of <i>Lyrical Ballads</i> II</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Karen Weisman)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Karen Weisman (University of Toronto at Erindale)</span><br/>
<span class="c17">Peter Manning (University of Southern California), "Troubling the Borders: <i>Lyrical Ballads</i> 1798 and 1998"</span><br/>
<span class="c17">Joel Pace (Oxford University), "A New Text and Context: The Publication, Reception and Influence of the</span><br/>
<span class="c17"><i>&#160;&#160;&#160; Lyrical Ballads</i> in America"</span><br/>
<span class="c17">Heidi Thomson (Victoria University of Wellington), "The Vision of Circumscription in the <i>Lyrical Ballads</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 33 The Blake Circle</span><br/>
<span class="c17">Julie Raby (University of York), " 'This is the very painting of my fear': Henry Fuseli's Representations of</span><br/>
<span class="c17">&#160;&#160;&#160; Macbeth"</span><br/>
<span class="c17">Keri Davies (St. Mary's University College, Strawberry Hill), "Alexander Tilloch: Original and Stereotype"</span><br/>
<span class="c17">Chantelle McPhee (University of Glasgow), "Blake's Illustrations to Young's <i>Night Thoughts</i>: 'A Letter by</span><br/>
<span class="c17">&#160;&#160;&#160; any other name' "</span><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">5.15 - 6.15</span> Heather Diamond: P. B. Shelley event</span></b><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">6.15 - 7.15</span> Publisher's Reception (Macmillan)</span></b><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">(5.15 - 7.15)</span> (NASSR advisory board meeting)</span></b><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">7.30</span> Conference dinner (Waldegrave Drawing Room)</span></b><br/>
&#160;</p>
<p><span class="c15">FRIDAY 10th JULY</span><br/>
&#160;</p>
<p class="c13"><span class="c22"><span class="c21">9.00 - 10.15</span> PARALLEL SESSIONS</span></p>
<p><span class="c17">SESSION 34 "Who Fears to Speak of '98?": Ireland, Rebellion, and Romanticism II</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Tim Burke)</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Tim Burke (St. Mary's University College, Strawberry Hill)</span><br/>
<span class="c17">Julia M. Wright (University of Waterloo, Ontario), "`National Feeling': Teeling's Memoirs of 1798"</span><br/>
<span class="c17">Tilar J. Mazzeo (University of Washington), "`The truth is also an Allegory of Empire' : Ireland, India, and</span><br/>
<span class="c17">&#160;&#160;&#160; Documentary Style in the National Tale "</span><br/>
<span class="c17">Julie M. Costello (University of Notre Dame), "`Like those of Ninety Eight' : Nationalism, Gender, and</span><br/>
<span class="c17">&#160;&#160;&#160; Anti-Romanticism in <i>The Memory of the Dead, A Romantic Drama of `98 in Three Acts</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 35 Romantic Palimpsests IV</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Philip W. Martin)</span><br/>
<span class="c17">Cliff Siskin, "What was Enlightenment?"</span><br/>
<span class="c17">Jo McDonagh, "Palimpsests, Population, Romantic Conceptions of History"</span><br/>
<span class="c17">Andrew Bennett, "Beginning <i>The Prelude</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 36 Imperial Geographies II</span><br/>
<span class="c17">Francis Lo (University of Sussex), "Landor's <i>Gebir</i> and the Napoleonic Invasion of Egypt"</span><br/>
<span class="c17">Lynda Pratt (Queen's University, Belfast), "Naval Contemplation: The British Navy, National Identity</span><br/>
<span class="c17">&#160;&#160;&#160; and National Poetics in 1798"</span><br/>
<span class="c17">Diego Saglia (University of Bath), " 'The Wealth of Foreign Climes': Felicia Hemans, Trade, and the Spoils</span><br/>
<span class="c17">&#160;&#160;&#160; of Empire"</span><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">10.15 - 10.45</span> Morning Coffee</span></b><br/>
&#160;</p>
<p><span class="c17">10.45 - 12.00 PARALLEL SESSIONS</span><br/>
&#160;</p>
<p><span class="c17">SESSION 37 Leigh Hunt's Cockney School: Contesting the Legacy of 1798</span><br/>
<span class="c17">&#160;&#160;&#160; Chair: Jeffrey N. Cox (Texas A &amp; M. University)</span><br/>
<span class="c17">Jeffrey N. Cox (Texas A &amp; M University), "The Cockney School: The Lake School's 'Other'"</span><br/>
<span class="c17">Timothy Webb (University of Bristol), "Leigh Hunt and the Politics of Romanticism"</span><br/>
<span class="c17">Greg Kucich (University of Notre Dame), "'The Wit in the Dungeon': Leigh Hunt and the Gender Politics</span><br/>
<span class="c17">&#160;&#160;&#160; of Cockney Coteries"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 38 Re-Reading the Lake Poets</span><br/>
<span class="c17">Deborah Elise White (Columbia University), "On the Way to Germany: The Language of Grammar and</span><br/>
<span class="c17">&#160;&#160;&#160; the Grammar of Imagination in Satyrane's Letters"</span><br/>
<span class="c17">Heather Jackson (University of Toronto), "Lucy Revived"</span><br/>
<span class="c17">Heejeong Cho (Michigan State University), "Rethinking Wordsworth's 'Twaddling Stuff': George Eliot's</span><br/>
<span class="c17">&#160;&#160;&#160; Reading of the <i>Lyrical Ballads</i> in <i>Adam Bede</i>"</span><br/>
&#160;</p>
<p><span class="c17">SESSION 39 Romantic Hot Zones II: The South Seas</span><br/>
<span class="c17">&#160;&#160;&#160; (Special Session organised by Peter Kitson)</span><br/>
<span class="c17">Peter Kitson (University of Wales, Bangor), " 'Till Cook the untrack'd billow past!': Romantic Representations</span><br/>
<span class="c17">&#160;&#160;&#160; of Cook and the South Pacific"</span><br/>
<span class="c17">Tim Fulford (Nottingham Trent University), "Forbidden Fruit, Romanticism, Breadfruit and Polynesia"</span><br/>
<span class="c17">Timothy Morton, "The Poetics of Primitivist Accumulation"</span><br/>
&#160;</p>
<p class="c16">12.00 - 1.15 <span class="c18">Plenary Lecture (Chair t.b.c.)</span></p>
<p class="c13"><span class="c22">Room: Waldegrave Drawing Room</span></p>
<p class="c16">Nicholas Roe (University of St. Andrews)</p>
<p><b><span class="c22">"Romantic Anatomies"</span></b><br/>
&#160;</p>
<p><b><span class="c22"><span class="c21">1.15 - 2.15</span> Lunch (Refectory)</span></b><br/>
&#160;</p>
<p class="c16">2.15 Close of Conference</p>
<br/>
<br/>
<br/></td>
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<tr>
<td class="c5">
<blockquote>
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<!--end fine print and footer--></p></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31537">Scholarly Resources</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/reference/misc/confarchive/index.html">Conference Archive</a></div></div></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/gary-kelly" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Gary Kelly</a></li><li class="field-item odd"><a href="/category/person/debbie-lee" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Debbie Lee</a></li><li class="field-item even"><a href="/category/person/kathy-grant" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Kathy Grant</a></li><li class="field-item odd"><a href="/category/person/mary-ann-hanway" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Mary Ann Hanway</a></li><li class="field-item even"><a href="/category/person/william-hazlitt" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Hazlitt</a></li><li class="field-item odd"><a href="/category/person/karen-weisman" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Karen Weisman</a></li><li class="field-item even"><a href="/category/person/ann-t-gardiner" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Ann T. Gardiner</a></li><li class="field-item odd"><a href="/category/person/david-worrall-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">David Worrall</a></li><li class="field-item even"><a href="/category/person/mary-tighe-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Mary Tighe</a></li><li class="field-item odd"><a href="/category/person/tim-fulford-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Tim Fulford</a></li><li class="field-item even"><a href="/category/person/felicia-dorothea-hemans" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Felicia Dorothea Hemans</a></li><li class="field-item odd"><a href="/category/person/michael-hamburger" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Michael Hamburger</a></li><li class="field-item even"><a href="/category/person/angela-esterhammer" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Angela Esterhammer</a></li><li class="field-item odd"><a href="/category/person/jeanne-moskal" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jeanne Moskal</a></li><li class="field-item even"><a href="/category/person/julia-wright" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Julia Wright</a></li><li class="field-item odd"><a href="/category/person/john-p-waters" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John P. Waters</a></li><li class="field-item even"><a href="/category/person/anthony-j-harding" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Anthony J. Harding</a></li><li class="field-item odd"><a href="/category/person/philip-w-martin" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Philip W. Martin</a></li><li class="field-item even"><a href="/category/person/philip-cox" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Philip Cox</a></li><li class="field-item odd"><a href="/category/person/tim-burke" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Tim Burke</a></li><li class="field-item even"><a href="/category/person/lawrence-kramer" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Lawrence Kramer</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/middlesex" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Middlesex</a></li><li class="field-item odd"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li><li class="field-item even"><a href="/category/city/reading" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Reading</a></li><li class="field-item odd"><a href="/category/city/st-louis" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">St. Louis</a></li><li class="field-item even"><a href="/category/city/berlin" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Berlin</a></li></ul></section><section class="field field-name-opencalais-provinceorstate-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">ProvinceOrState:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/province-or-state/saskatchewan" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Saskatchewan</a></li><li class="field-item odd"><a href="/category/province-or-state/michigan" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Michigan</a></li><li class="field-item even"><a href="/category/province-or-state/missouri" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Missouri</a></li><li class="field-item odd"><a href="/category/province-or-state/new-mexico" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">New Mexico</a></li><li class="field-item even"><a href="/category/province-or-state/utah" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Utah</a></li><li class="field-item odd"><a href="/category/province-or-state/georgia" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Georgia</a></li><li class="field-item even"><a href="/category/province-or-state/arizona" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Arizona</a></li><li class="field-item odd"><a href="/category/province-or-state/colorado" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Colorado</a></li><li class="field-item even"><a href="/category/province-or-state/ontario" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Ontario</a></li><li class="field-item odd"><a href="/category/province-or-state/alberta" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alberta</a></li><li class="field-item even"><a href="/category/province-or-state/pennsylvania" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Pennsylvania</a></li><li class="field-item odd"><a href="/category/province-or-state/manitoba" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Manitoba</a></li><li class="field-item even"><a href="/category/province-or-state/scarborough" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Scarborough</a></li><li class="field-item odd"><a href="/category/province-or-state/north-carolina" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">North Carolina</a></li><li class="field-item even"><a href="/category/province-or-state/massachusetts" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Massachusetts</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/germany" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Germany</a></li><li class="field-item odd"><a href="/category/country/italy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Italy</a></li><li class="field-item even"><a href="/category/country/ireland" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Ireland</a></li></ul></section><section class="field field-name-opencalais-region-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Region:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/region/caribbean" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Caribbean</a></li></ul></section><section class="field field-name-opencalais-naturalfeature-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">NaturalFeature:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/natural-feature/chapel-hill" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Chapel Hill</a></li><li class="field-item odd"><a href="/category/natural-feature/nile" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Nile</a></li></ul></section>Fri, 04 May 2012 20:00:46 +0000rc-admin23107 at http://www.rc.umd.eduSession 6B: Romanticism and Chaoshttp://www.rc.umd.edu/reference/misc/confarchive/5b.html
<div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><!--Couldn't selectively extract content, Imported Full Body :( May need to used a more carefully tuned import template.-->
<p class="c1">Back To <a href="/reference/misc/confarchive/nassr99.html">Program</a>.</p>
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<h3>6B. Romanticism and Chaos</h3>
<p>Special Session: <i>Hugh Roberts</i> (California-Irvine)<br/>
<i>Charles Snodgrass</i> (Texas A and M): "Fractal Borders of Scotland within Britain; or, How Long is the Coastline of Romanticism?"<br/>
<a class="c3" href="#Marks">Clifford J. Marks</a> (Wyoming): "Ethics and Chaos: Shelley's 'Triumph of Life'"<br/>
<i>R. Paul Yoder</i> (Arkansas-Little Rock): "Self-Similarity in Blake's <i>Jerusalem</i>"</p>
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<b><a name="Marks" id="Marks">"Ethics and Chaos: Shelley's 'Triumph of Life'"</a></b><br/>
<i>Clifford J. Marks<br/>
Texas A and M</i>
<p>Drawing on recent work in ethical criticism, my paper will demonstrate how Percy Shelley ethically constitutes the self in "The Triumph of Life." But this ethics does not emerge traditionally. In fact, using ideas derived from Chaos Theory, I will trace how the poem relies on devices like sensitive dependence on initial conditions and strange attractors to create a world where determined indeterminacy dictates a frustrating yet viable existence. The poem replicates an internal process- the act of the narrator succumbing to the stream of life and later Rousseau submitting to the Shape All Light mimic external conditions but reveal an inner consciousness which, when challenged, attempts to assert an ontological primacy which remains vital despite the insufferable conditions referenced throughout the poem. I connect this ontological primacy to Levinas's notion of ethics as first philosophy. This ethics must be able to withstand assaults like the ones depicted and alluded to in "The Triumph of Life." Shelley posits a self constructed ethically which seeks affirmation through the gaze of the Other but often receives an unwanted rebuke. This is where Chaos Theory's ideas about sensitive dependence and strange attractors will help me reconcile contradictory effects, using Stephen Kellert's definitions. What seems irreconcilable in this poem can be reconciled using these concepts. The narrator's linguistic foundation crumbles around him as he seeks different sources of language and thought to re-establish his humanity. As he reaches out to Rousseau, who in turn reaches out to the Shape All Light, he gets dragged further into his own sense of personal despair. His reaching out to Rousseau is ethical in that Rousseau, who oddly resembles the unknowable face of the Absolute Other, reaches out to him. The Shape All Light reaches out to Rousseau and temporally dissolves his individuality. Both circumstances evoke the notions of sensitive dependence because the initial events
(confronting an Other), seemingly innocuous, nevertheless redound with complicated ethical consequences. Furthermore, both moments have contradictory results: the narrator seemingly gains some footing while Rousseau gets destroyed. That both remain intact at the "end" of the fragment causes "a convergence of trajectories in a different direction" (Kellert 14). I would extend this convergence to ethics as first philosophy while noting that this ethics does not act as any kind of transcendent panacea, particularly here.</p>
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<h6>Last updated May 31, 1999<br/>
by Kathleen McConnell</h6></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31537">Scholarly Resources</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/reference/misc/confarchive/index.html">Conference Archive</a></div></div></section><section class="field field-name-taxonomy-vocabulary-3 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Tags:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/percy-bysshe-shelley-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Percy Bysshe Shelley</a></li><li class="field-item odd"><a href="/taxonomy/term/1535" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">ethics</a></li><li class="field-item even"><a href="/taxonomy/term/743" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Self</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/charles-snodgrass-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Charles Snodgrass</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-provinceorstate-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">ProvinceOrState:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/province-or-state/california" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">California</a></li><li class="field-item odd"><a href="/category/province-or-state/texas" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Texas</a></li><li class="field-item even"><a href="/category/province-or-state/wyoming" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Wyoming</a></li><li class="field-item odd"><a href="/category/province-or-state/arkansas" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Arkansas</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/scotland" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Scotland</a></li></ul></section>Fri, 04 May 2012 19:58:32 +0000rc-admin23038 at http://www.rc.umd.eduCommentary on Georgiana, Duchess of Bedfordhttp://www.rc.umd.edu/editions/lel/ksgtgeorgcomm.htm
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="1998-10-01T00:00:00-04:00">October 1998</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><!--Couldn't selectively extract content, Imported Full Body :( May need to used a more carefully tuned import template.-->
<center>
<h2>Commentary on</h2>
</center>
<center>
<h2><i>Georgiana, Duchess of Bedford</i></h2>
</center>
<p>This engraved portrait of Georgiana, Duchess of Bedford, reproduces an oil painting by Sir Edwin Landseer (1802-1873), son of the engraver and writer John Landseer. In 1815 he began studying under Benjamin Robert Haydon: "Landseer is said to have painted the ass in Haydon's <i>Christ's Entry Into Jerusalem</i>" (Ormond, p. 4). According to Richard Ormond, Landseer's work was first exhibited at the Royal Academy (where he studied from the age of 14) when he was 16, and "his charm quickly won him an entree into the drawing rooms of the great, and throughout his life he was able to move in the highest aristocratic circles."<a href="#1">1</a> <a name="He also moved">He also moved in good literary and artistic company: Keats met Landseer after a lecture by Hazlitt in 1818. Leigh Hunt frequently visited Landseer's father at home. In 1824 he visited Sir Walter Scott, who was to be another <i>Keepsake</i> contributor, including work in the same volume with the portrait of the Duchess of Bedford. In a "MS list of pictures painted up to 1821" (V&amp;A, Eng MS, 86RR, vol. 3, no. 194, cit. Ormond, p. 5), "Landseer could point proudly to the fact that he had already earned more than a thousand pounds" (p. 5). In 1826 he was elected Associate of the Royal Academy. The Duke of Gordon (father of Georgiana, second Duchess of the sixth Duke of Bedford) bought Landseer's <i>Sport in the Highlands</i> in the late 1820's (Ormond, p. 6). Scott called the painted dogs in Landseer's pictures "the most</a> <a name="magnificent" id="magnificent">magnificent things I ever saw."</a><a href="#2">2</a> The Duke of Wellington bought Landseer's <i>Highland Whisky Still</i> (Ormond, p. 6). Landseer's association with the Duchess was also a matter of remark by Scott: "In November 1827 Scott noted in his journal that he had seen Landseer in the Duchess of Bedford's train, when she was on her way back from her shooting place in the Highlands" (p. 6).&gt;</p>
<p>The family connections of the Duchess, the Duke, and their offspring illustrate the <i>Keepsake</i>'s aristocratic connections, or rather the <i>Keepsake</i>'s cultivation of the imagery of such connections. John, sixth Duke of Bedford (1792-1878), was a Knight of the Order of the Garter and Lord Lieutenant of Ireland <a name="(1806-1807).">(1806-1807).</a><a href="#3">3</a> His first wife (also a Georgiana, but not the Georgiana whose portrait is reproduced in the <i>Keepsake</i>) died in 1801. In 1803, he married again, a second Georgiana, the Duchess depicted in the <i>Keepsake</i>, who subsequently bore 10 children. The first Duchess of the sixth Duke was the second daughter of the fourth Viscount Torrington, and her children (by the Duke of Bedford) included Francis, who later became the seventh Duke of Bedford, and George William, Knight Grand Cross of the Order of Bath. George served in the Napoleonic wars, was wounded at the battle of Talevera, and subsequently served twice as Aide de Camp to the Duke of Wellington. Later (from 1818 to 1830), George sat as M.P. from Bedford. The third son of the Duke and the first Georgiana was John, later Earl Russell, editor of <i>The Memoirs, Journal and Correspondence of Thomas Moore</i>, a poet whose work appears in the <i>Keepsake</i> volume with this engraved portrait of the Duchess (Russell's stepmother) and with L.E.L.'s poem about the portrait. The second Duchess (portrayed in the engraving in the <i>Keepsake</i>) was the fifth daughter of the fourth Duke of Gordon; she died (at Nice) in 1853. Her son by the duke, Wriothesley (Rev.), Canon of Windsor, was married in 1829, the year borne on the title-page of the <i>Keepsake</i> volume that includes his mother's portrait.</p>
<p>The Duke of Bedford patronized Edwin Landseer repeatedly. According to Ormond, the sixth Duke of Bedford "was Landseer's single most important early patron, a warm admirer of his art, and a great personal friend. His much younger second wife [portrayed in the painting and engraving], Georgiana, a daughter of the Duke of Gordon, was a large and exuberant character, doted on by her husband, but deeply resented by the children of his first marriage" (p. 7), including John Russell, later Earl Russell, the editor of Moore's journals. From February 1823, Landseer was a frequent guest at Woburn Abbey, the Duke's home, and at his other houses (in London and in Devonshire). The Duke "insist[ed] on paying more for a portrait of the duchess painted by Landseer" than Landseer had asked (Ormond, p. 7). Further,</p>
<blockquote>the exact nature of Landseer's relationship with the duchess remains uncertain. They were certainly intimate friends and warmly attached to one another. According to contemporary gossip, Landseer was the duchess's lover and the father of at least one of her children, Lady Rachel Russell. The duke could scarcely have been ignorant of the rumors of their liaison, but he seems to have been a tolerant husband, prepared to overlook his wife's lapses. . . . Haydon, as usual, is a good source of gossip. In 1829 the sight of Landseer 'on a blood horse with a white hat, &amp; all the airs of a Man of Fashion' roused his fury: "but I never gave in to the vices of Fashion, or degraded myself or disgraced my Patrons by becoming the pander to the appetites of their wives." And in a similar vein he wrote later: "I never seduced the Wife of my Patron and accepted Money from the Husband while I was corrupting his Wife &amp; disgracing his family." (Ormond, p. 7)</blockquote>
<p>The portrait reproduced in the <i>Keepsake</i> is one of several portraits of Georgiana painted by Landseer. "Landseer drew and painted Georgiana, the Duchess of Bedford, on many occasions" and "her intimate friendship with Landseer lasted from the 1820's until her death in 1853. . . . A . . . formal portrait of her is at Woburn Abbey, Bedfordshire, and a similar version of that was engraved in 1829 (not in 1823 as stated by Graves, 1876, no. <a name="68.">68)."</a><a href="#4">4</a> Ormond reports that "another oil sketch of her is at Barons Court, Northern Ireland, together with a more formal portrait of her husband" (pp. 124-25). Ormond's correction of Graves is useful, but not quite correct: the portrait of Georgiana could not have been engraved as late as 1829, because the <i>Keepsake</i> volume in which it appeared, though dated 1829, was for sale in 1828.</p>
<p>Like L.E.L.'s poem, therefore (and with or without the intention of Reynolds, the <i>Keepsake</i> editor), the engraved portrait represents profound ironies that involve manipulative representations. The poem and the portrait alike offer to the book's uninitiated customers an apparent homage to the Duchess, while (for those who move in the circles of the portrayed aristocrat and her portrayer) the treatment amounts to sarcasm. The polite illusion of aristocratic dignity is undercut factually by the open secret of degradation (to use Haydon's term). While the painter was a "pander to the appetite" of the Duchess, he was being paid and overpaid by the Duke, for painting the Duchess, among other things. Whether the Duchess was in fact corpulent or not we do not know, and it does not matter; but it is artistically and socially significant that Landseer's portrait represents her in that way. Further, what L.E.L.'s poem calls the "stately beauty" of the Duchess is not apparent in Landseer's treatment, which shows instead a face (the portrait's face, not the actual Duchess's face) that appears simultaneously peevish and unhappy. The conventional status represented by her title (like the status represented by the genre of portraiture in oil) are simultaneously exploited and mocked by the engraving in the <i>Keepsake</i>. The aristocratic imagery is designed to appeal to a large class of customers who gaze upward in the social hierarchy, while the conventional posing and the false front maintained by that aristocratic set are exhibited for a smaller class of initiates.</p>
<p>The commercial medium (steel engraving) mimics the aristocratic medium (portraiture in oil) exactly as the portrayal of the overweight woman (here we emphasize that we refer to the portrait, not the actual Duchess--Landseer's work, and not life) mocks the false dignity of the depicted Duchess. These contradictions are replicated outwardly in the relationship between the plump figure in the portrait and the poem by L.E.L., which makes a theme of the difference between art's conventional chivalric illusions and their contrary, the disillusioned and actual present. In the conventions of chivalric art, a Duchess is said to represent "sovereign Beauty . . . / For which knights went to battle"; in contrast, in "the Present," "there is nought / About thee for the dreaming minstrel's thought." The portrait represents a contradiction between a dignified charm (for those who do not look closely or know much) and a dull image of plump ire. Then, the portrait's contradictions are reproduced in the poem as a contrast between fictions of the past and the actuality of the present. Then, the contradiction reappears in the relationship between the poem and the picture, as a contrast between the beautiful but unreal imagery (the "sovereign Beauty" of aristocracy) and the disenchanted realities of 1828. Whether L.E.L. or Landseer or Reynolds intended or even understood these contradictions in that way, or whether (as we think more likely) they result from the corporate production of the <i>Keepsake</i>, the presence of these contradictions is among the meanings of the work.</p>
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<h2>Notes</h2>
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<p><a name="1">1.Richard Ormond, <i>Sir Edwin Landseer</i> (New York: Rizzoli, 1981), p. 1.</a> <a href="#He%20also%20moved">Return to Essay</a></p>
<p><a name="2">2.<i>Journal of Sir Walter Scott</i> (London, 1890), 1: 119.</a> <a href="#magnificent">Return to Essay</a></p>
<p><a name="3">3. Information about the Duke of Bedford and his relations is drawn from <i>Burke's Genealogical and Heraldic History of the Peerage, Baronetage, and Knightage</i>, ed. Peter Townsend, 105th ed. (London: Burke's Peerage Limited, 1970), 1: 126-27, and from <i>DNB</i>.</a> <a href="#(1806-1807).">Return to Essay</a></p>
<p><a name="4">4. See Algernon Graves, comp., <i>Catalogue of the Works of the Late Sir Edwin Landseer, R.A.</i> (London, 1876).</a> <a href="#68.">Return to Essay</a></p></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/lel/index.html">&quot;Verses&quot; and The Keepsake for 1829 </a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/lels-verses-and-the-keepsake-for-1829" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">L.E.L.&#039;s &#039;Verses&#039; and The Keepsake for 1829</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/ireland" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Ireland</a></li></ul></section><section class="field field-name-opencalais-organization-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Organization:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/organization/royal-academy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Royal Academy</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/leigh-hunt" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Leigh Hunt</a></li><li class="field-item odd"><a href="/category/person/john-landseer" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John Landseer</a></li><li class="field-item even"><a href="/category/person/john-russell" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John Russell</a></li><li class="field-item odd"><a href="/category/person/edwin-landseer" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Edwin Landseer</a></li><li class="field-item even"><a href="/category/person/george-william" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">George William</a></li><li class="field-item odd"><a href="/category/person/richard-ormond" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Richard Ormond</a></li><li class="field-item even"><a href="/category/person/earl-russell" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Earl Russell</a></li><li class="field-item odd"><a href="/category/person/walter-scott" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Walter Scott</a></li></ul></section>Wed, 22 Feb 2012 18:57:52 +0000rc-admin15498 at http://www.rc.umd.eduDedicationhttp://www.rc.umd.edu/editions/alroy/novel/preface1833.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table width="100%" border="0" cellspacing="0" cellpadding="2">
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<h2 align="center"><br/>
Part I</h2>
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<h3>Dedication</h3>
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<p>SWEET Sister! as I wandered on the mountains of Sion, behold! a gazelle came bounding o'er the hills! It perceived me, it started back, it gazed at me with trembling surprise. Ah! fear not! fair creature, I fondly exclaimed, fear not, and flee not away! I too have a gazelle in a distant land; not less beautiful her airy form than thine, and her dark eye not less tremulously bright!</p>
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<p>Ah! little did I deem, my sweetest friend, that ere I pressed that beauteous form again, Sorrow should dim the radiance of thy smile, and charge that brilliant eye with many a tear!<a href="/editions/alroy/novel/ednotes.html#ednote244">*</a> Yet trust thee, dearest, in a brother's love, the purest sympathy of our fallen state! If I recall one gleam of rapture to thy pensive cheek, not in vain I strike my lonely lyre, or throw these laurels at thy fairy feet!</p>
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<h3>Preface</h3>
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<p>THE time of this Romance is the twelfth century.</p>
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<p>At that period, this was the political condition of the East.</p>
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<p>The Caliphate was in a state of rapid decay. The Seljukian Sultans, who had been called to the assistance of the Commanders of the Faithful, had become like the Mayors of the palace in France, the real sovereigns of the Empire. They had carved four kingdoms out of the dominions of the successors of the Prophet, which conferred titles on four Seljukian Princes, to wit, the Sultan of Bagdad, the Sultan of Persia, the Sultan of Syria, and the Sultan of Roum, or Asia Minor.</p>
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<p>But these warlike princes, in the relaxed discipline and doubtful conduct of their armies, began themselves to evince the natural effects of luxury and indulgence. They were no longer the same invincible and irresistible warriors who had poured forth from the shores of the Caspian over the fairest regions of the East, and although they still contrived to preserve order in their dominions, they witnessed with ill-concealed apprehension the rising power of the Kings of Karasm&#233;, whose conquests daily made their territories more contiguous.</p>
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<p>With regard to the Hebrew people, it should be known that after the destruction of Jerusalem, the Eastern Jews, while they acknowledged the supremacy of their conquerors, gathered themselves together for all purposes of jurisdiction, under the controul of a native ruler, an asserted descendant of David, whom they dignified with the title of &#8220;The Prince of the Captivity.&#8221; If we are to credit the enthusiastic annalists of this imaginative people, there were periods of prosperity when &#8220;the Princes of the Captivity&#8221; assumed scarcely less state, and enjoyed scarcely less power than the ancient Kings of Judah themselves. Certain it is that their power increased always in an exact proportion with the weakness of the Caliphate, and without doubt in some of the most distracted periods of the Arabian rule, the Hebrew princes rose into some degree of local and temporary importance. Their chief residence was Bagdad, where they remained until the eleventh century, an age fatal in Oriental history, and from the disasters of which &#8220;the Princes of the Captivity&#8221; were not exempt. They are heard of even in the twelfth century. I have ventured to place one at Hamadan, a favourite residence of the Hebrews, from being the burial-place of Esther and Mordecai.</p>
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<p>In this state of affairs arose Alroy, a name perhaps unknown to the vast majority of my readers; yet, if I mistake not, a memorable being, and the dry record of whose marvellous career I have long considered as enveloping the richest materials of poetic fiction.</p>
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<p>With regard to the supernatural machinery of this romance, it is Cabalistical and correct. From the Spirits of the Tombs to the sceptre of Solomon, authority may be found in the traditions of the Hebrews for all these spiritual introductions.</p>
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<p>I believe that the character of Oriental life is not unfaithfully pourtrayed in these pages. It has undergone less changes than the genius of the Occident. I have had the advantage of studying the Asiatics in their most celebrated countries and capitals. An existence of blended splendour and repose, varied only by fitful starts of extravagant and overwhelming action, and marvellous vicissitudes of fortune, a strong influence of individual character, a blind submission to destiny, imagination, passion, credulity: these are some of the principal features of society in the most favoured regions of the globe.</p>
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<p>And now for my style. I must frankly confess that I have invented a new one. I am conscious of the hazard of such innovation, but I have not adopted my system without long meditation, and a severe examination of its qualities. I have in another work already ventured to express my opinion that the age of Versification has past. I have there observed, &#8220;The mode of composition must ever be greatly determined by the manner in which the composition can be made public. In ancient days, the voice was the medium by which we became acquainted with the inventions of a poet. In such a method, where those who listened had no time to pause, and no opportunity to think, it was necessary that everything should be obvious. The audience who were perplexed would soon become wearied. The spirit of ancient poetry, therefore, is rather material than metaphysical. Superficial, not internal; there is much simplicity and much nature, but little passion, and less philosophy. To obviate the baldness, which is the consequence of a style where the subject and the sentiments are rather intimated than developed, the poem was enriched by music, and enforced by action. Occasionally, were added the enchantment of scenery, and the fascination of the dance. But the poet did not depend merely upon these brilliant accessaries. He resolved that his thoughts should be expressed in a manner different from other modes of communicating ideas. He caught a suggestion from his sister art, and invented metre. And in this modulation, he introduced a new system of phraseology, which marked him out from the crowd, and which has obtained the title of &#8216;poetic diction.&#8217;</p>
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<p>&#8220;His object in this system of words was to heighten his meaning by strange phrases, and unusual constructions. Inversion was invented to clothe a common-place with an air of novelty; vague epithets were introduced to prop up a monotonous modulation; were his meaning to be enforced, he shrank from wearisome ratiocination and the agony of precise conceptions, and sought refuge in a bold personification, or a beautiful similitude. The art of Poetry was to express natural feelings in unnatural language.</p>
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<p>&#8220;Institutions ever survive their purpose, and customs govern us when their cause is extinct. And this mode of communicating poetic invention still remained, when the advanced civilization of man, in multiplying manuscripts, might have made many suspect that the time had arrived when the poet was to cease to sing, and to learn to write. Had the splendid refinement of Imperial Rome not been doomed to such rapid decay, and such mortifying and degrading vicissitudes, I believe that Versification would have worn out. Unquestionably that empire, in its multifarious population, scenery, creeds, and customs, offered the richest materials for emancipated Fiction, materials, however, far too vast and various for the limited capacity of metrical celebration.</p>
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<p>&#8220;That beneficent Omnipotence, before which we must bow down, has so ordered it, that Imitation should be the mental feature of Modern Europe; and has ordained that we should adopt a Syrian religion, a Grecian literature, and a Roman law. At the revival of letters, we behold the portentous spectacle of national poets communicating their inventions in an exotic form. Conscious of the confined nature of their method, yet unable to extricate themselves from its fatal ties, they sought variety in increased artifice of diction, and substituted for the melody of the lyre, the barbaric clash of rhyme.</p>
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<p>&#8220;A revolution took place in the mode of communicating Thought. Now, at least, it was full time that we should have emancipated ourselves for ever from sterile metre. One would have supposed that the Poet who could not only write, but even print his inventions, would have felt that it was both useless and unfit that they should be communicated by a process invented when his only medium was simple recitation. One would have supposed, that the Poet would have rushed with desire to the new world before him, that he would have seized the new means that permitted him to revel in an universe of boundless invention; to combine the highest ideal creation with the infinite delineation of teeming Nature; to unravel all the dark mysteries of our bosoms, and all the bright purposes of our being; to become the great instructor and champion of his species; and not only delight their fancy, and charm their senses, and command their will, but demonstrate their rights, illustrate their necessities, and expound the object of their existence; and all this too in a style charming and changing with its universal theme, now tender, now sportive; now earnest, now profound; now sublime, now pathetic; and substituting for the dull monotony of metre, the most various, and exquisite, and inexhaustible melody.&#8221;<sup><a href="/editions/alroy/novel/autnotes.html#prefnote">1</a></sup></p>
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<p>While I have endeavoured to effect my own emancipation from the trammels of the old style, I do not for a moment flatter myself that the new one, which I offer, combines those rare qualities which I anticipate may be the ultimate result of this revolution. But such as it is, it stands upon its own merits, and may lead abler men to achieve abler consequences.</p>
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<p>It has been urged by a very ingenious and elegant critic, when commenting, perhaps with the apprehensive indignation of a versifier, upon the passage which I have quoted, &#8220;that the melodies of language are the echoes of the melodies of thought: as in hearing martial music, the step involuntarily takes a statelier tread, as to gayer airs, a lighter and more buoyant one; so does the elevated idea take a more noble, or the feelings of tenderness a sweeter tone, than those of ordinary discourse.&#8221;</p>
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<p>I perfectly assent to this remark, which was intended to show &#8220;the fallacies&#8221; of my system. I do not oppose Melody because I oppose Verse. Thoughts are not always melodious, ideas always noble, and feelings always tender. The curse of metre is, that it makes all thoughts, ideas, and feelings&#8212;all action and all passion alike monotonous, and is at the same time essentially limited in its capacity of celebration. As for myself, I never hesitate, although I discard verse, to have recourse to rhythm whenever I consider its introduction desirable, and occasionally even to rhyme. There is no doubt that the style in which I have attempted to write this work is a delicate and difficult instrument for an artist to handle. He must not abuse his freedom. He must alike beware the turgid and the bombastic, the meagre and the mean. He must be easy in his robes of state, and a degree of elegance and dignity must accompany him even in the camp and the market-house. The language must rise gradually with the rising passions of the speakers, and subside in harmonious unison with their sinking emotions.</p>
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<p>With regard to the conduct of this tale, it will speedily be observed to be essentially dramatic. Had, indeed, the drama in this country not been a career encompassed with difficulties, I should have made Alroy the hero of a Tragedy. But as, at the present day, this is a mode of composition which for any practical effect is almost impossible, I have made him the hero of a Dramatic Romance. The Author, therefore, seldom interferes in the conduct of the story. He has not considered it his duty to step in between the reader and the beings of his imagination, to develope and dwell upon their feelings, or to account for their characters and actions. He leaves them in general to explain every thing for themselves, substituting on his part Description for Scenery, and occasional bursts of lyric melody for that illustrative music, without which all dramatic representations are imperfect, and which renders the serious Opera of the Italians the most effective performance of modern times, and most nearly approaching the exquisite drama of the ancient Greeks.</p>
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<p>To the Tale of Alroy I have added the history of a Christian hero placed in a somewhat similar position, but achieving a very different end; and I hope the reader will experience the pleasure of an agreeable contrast in the Rise of the great Iskander.<br/>
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</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/syria" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Syria</a></li><li class="field-item odd"><a href="/category/country/france" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">France</a></li></ul></section><section class="field field-name-opencalais-organization-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Organization:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/organization/faithful" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Faithful</a></li></ul></section>Mon, 06 Feb 2012 16:48:31 +0000rc-admin18048 at http://www.rc.umd.eduChapter 13http://www.rc.umd.edu/editions/alroy/novel/p7c13.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table>
<tr>
<td>
<h2 align="center"><br/>
Part VII</h2>
<h3 align="center">Chapter 13</h3>
</td>
</tr>
<tr>
<td>
<p>&#8216;IT is the second watch, my lord.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;So soon! Have I slept? I feel fresh as an eagle. Call Scherirah, boy.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;&#8217;Tis strange I never dream now. Before my flight my sleep was ever troubled. Say what they like, man is made for action. My life is now harmonious, and sleep has now become what nature willed it, a solace, not a contest. Before, it was a struggle of dark passions and bright dreams, in whose creative fancy and fair vision my soul sought refuge from the dreary bale of daily reality.</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;I will withdraw the curtains of my tent. O most majestic vision! And have I raised this host! Over the wide plain, far as my eye can range, their snowy tents studding the purple landscape, embattled legions gather round their flags to struggle for my fate. It is the agony of Asia.</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;A year ago, upon this very spot, I laid me down to die, an unknown thing, or known and recognised only to be despised, and now the sultans of the world come forth to meet me. I have no fear. My destiny is not complete. And whither tends it? Let that power decide which hitherto has fashioned all my course.</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Jerusalem, Jerusalem! ever harping on Jerusalem. With all his lore, he is a narrow-minded zealot whose dreaming memory would fondly make a future like the past. O Bagdad, Bagdad, within thy glittering halls, there is a charm worth all his Cabala!</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Hah! Scherirah! The dawn is near at hand; the stars still shining. The air is very pleasant. To-morrow will be a great day, Scherirah, for Israel and for you. You lead the attack. A moment in my tent, my brave Scherirah!&#8217;<br/>
<br/></p>
</td>
</tr>
</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-continent-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Continent:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/continent/asia" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Asia</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/israel" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Israel</a></li></ul></section>Mon, 06 Feb 2012 16:45:17 +0000rc-admin18015 at http://www.rc.umd.eduChapter 7http://www.rc.umd.edu/editions/alroy/novel/p6c7.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table>
<tr>
<td>
<h2 align="center"><br/>
Part VI</h2>
<h3 align="center">Chapter 7</h3>
</td>
</tr>
<tr>
<td>
<p>AND at the same moment the Afrite, for it was one of those dread beings,<a href="/editions/alroy/novel/autnotes.html#autnote50"><sup>50</sup></a> raised the oars, and the boat moved. The falling waters suddenly parted in the long line of the star&#8217;s reflection, and the barque glided through their high and severed masses.</p>
</td>
</tr>
<tr>
<td>
<p>In this wise they proceeded for a few minutes, until they entered a beautiful and moonlit lake. In the distance was a mountainous country. Alroy examined his companion with a feeling of curiosity not unmixed with terror. It was remarkable that Alroy could never succeed in any way in attracting his notice. The Afrite seemed totally unconscious of the presence of his passenger. At length the boat reached the opposite shore of the lake, and the Prince of the Captivity disembarked.</p>
</td>
</tr>
<tr>
<td>
<p>He disembarked at the head of an avenue of colossal lions of red granite,<sup><a href="/editions/alroy/novel/autnotes.html#autnote51">51</a></sup> extending far as the eye could reach, and ascending the side of the mountain, which was cut into a flight of magnificent steps. The easy ascent was in consequence soon accomplished, and Alroy, proceeding along the avenue of lions, soon gained the summit of the mountain.</p>
</td>
</tr>
<tr>
<td>
<p>To his infinite astonishment he beheld Jerusalem. That strongly-marked locality could not be mistaken: at his feet were Jehoshaphat, Kedron,<a href="/editions/alroy/novel/ednotes.html#ednote92">*</a> Siloah; he stood upon Olivet; before him was Sion. But in all other respects, how different was the landscape from the one that he had gazed upon a few days back, for the first time! The surrounding hills sparkled with vineyards, and glowed with summer palaces, and voluptuous pavilions, and glorious gardens of pleasure. The city, extending all over Mount Sion, was encompassed with a wall of white marble, with battlements of gold; a gorgeous mass of gates and pillars, and gardened terraces; lofty piles of rarest materials, cedar, and ivory, and precious stones; and costly columns of the richest workmanship and the most fanciful orders, capitals of the lotus and the palm, and flowing friezes of the olive and the vine.</p>
</td>
</tr>
<tr>
<td>
<p>And in the front a mighty Temple rose, with inspiration in its very form; a Temple so vast, so sumptuous, that there needed no priest to tell us that no human hand planned that sublime magnificence!</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;God of my fathers!&#8217; said Alroy, &#8216;I am a poor, weak thing, and my life has been a life of dreams and visions, and I have sometimes thought my brain lacked a sufficient master; where am I? Do I sleep or live? Am I a slumberer or a ghost? This trial is too much.&#8217; He sank down, and hid his face in his hands: his over-exerted mind appeared to desert him: he wept.</p>
</td>
</tr>
<tr>
<td>
<p>Many minutes elapsed before Alroy grew composed. His wild bursts of weeping sank into sobs, and the sobs died off into sighs. And at length, calm from exhaustion, he again looked up, and lo! the glorious city was no more! Before him was a moon-lit plain, over which the avenue of lions still advanced, and appeared to terminate only in the mountainous distance.</p>
</td>
</tr>
<tr>
<td>
<p>This limit the Prince of the Captivity at length reached, and stood before a stupendous portal, cut out of the solid rock, four hundred feet in height, and supported by clusters of colossal Caryatides.<sup><a href="/editions/alroy/novel/autnotes.html#autnote52">52</a></sup> Upon the portal were engraven some Hebrew characters, which upon examination proved to be the same as those upon the talisman of Jabaster. And so, taking from his bosom that all-precious and long-cherished deposit, David Alroy, in obedience to his instructions, pressed the signet against the gigantic portal.</p>
</td>
</tr>
<tr>
<td>
<p>The portal opened with a crash of thunder louder than an earthquake. Pale, panting, and staggering, the Prince of the Captivity entered an illimitable hall, illumined by pendulous balls of glowing metal. On each side of the hall, sitting on golden thrones, was ranged a line of kings, and, as the pilgrim entered, the monarchs rose, and took off their diadems, and waved them thrice, and thrice repeated, in solemn chorus. &#8216;All hail, Alroy! Hail to thee, brother king! Thy crown awaits thee!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>The Prince of the Captivity stood trembling, with his eyes fixed upon the ground, and leaning breathless against a column. And when at length he had a little recovered himself, and dared again to look up, he found that the monarchs were re-seated; and, from their still and vacant visages, apparently unconscious of his presence. And this emboldened him, and so, staring alternately at each side of the hall, but with a firm, perhaps desperate step, Alroy advanced.</p>
</td>
</tr>
<tr>
<td>
<p>And he came to two thrones which were set apart from the others in the middle of the hall. On one was seated a noble figure, far above the common stature, with arms folded and down-cast eyes. His feet rested upon a broken sword and a shivered sceptre, which told that he was a monarch, in spite of his discrowned head.</p>
</td>
</tr>
<tr>
<td>
<p>And on the opposite throne was a venerable personage, with a long flowing beard, and dressed in white raiment. His countenance was beautiful, although ancient. Age had stolen on without its imperfections, and time had only invested it with a sweet dignity and solemn grace. The countenance of the king was upraised with a seraphic gaze, and, as he thus looked up on high, with eyes full of love, and thanksgiving, and praise, his consecrated fingers seemed to touch the trembling wires of a golden harp.</p>
</td>
</tr>
<tr>
<td>
<p>And further on, and far above the rest, upon a throne that stretched across the hall, a most imperial presence straightway flashed upon the startled vision of Alroy. Fifty steps of ivory, and each step guarded by golden lions,<sup><a href="/editions/alroy/novel/autnotes.html#autnote53">53</a></sup> led to a throne of jasper. A dazzling light blazed forth from the glittering diadem and radiant countenance of him who sat upon the throne, one beautiful as a woman, but with the majesty of a god. And in one hand he held a seal, and in the other a sceptre.</p>
</td>
</tr>
<tr>
<td>
<p>And when Alroy had reached the foot of the throne, he stopped, and his heart misgave him. And he prayed for some minutes in silent devotion, and, without daring to look up, he mounted the first step of the throne, and the second, and the third, and so on, with slow and faltering feet, until he reached the forty-ninth step.</p>
</td>
</tr>
<tr>
<td>
<p>The Prince of the Captivity raised his eyes. He stood before the monarch face to face. In vain Alroy attempted to attract his attention, or to fix his gaze. The large dark eyes, full of supernatural lustre, appeared capable of piercing all things, and illuminating all things, but they flashed on without shedding a ray upon Alroy.</p>
</td>
</tr>
<tr>
<td>
<p>Pale as a spectre, the pilgrim, whose pilgrimage seemed now on the point of completion, stood cold and trembling before the object of all his desires and all his labours. But he thought of his country, his people, and his God; and, while his noiseless lips breathed the name of Jehovah, solemnly he put forth his arm, and with a gentle firmness grasped the unresisting sceptre of his great ancestor.</p>
</td>
</tr>
<tr>
<td>
<p>And, as he seized it, the whole scene vanished from his sight!<br/>
<br/></p>
</td>
</tr>
</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-naturalfeature-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">NaturalFeature:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/natural-feature/mount-sion" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Mount Sion</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/david-alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">David Alroy</a></li></ul></section>Mon, 06 Feb 2012 16:44:47 +0000rc-admin18009 at http://www.rc.umd.eduChapter 5http://www.rc.umd.edu/editions/alroy/novel/p6c5.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table>
<tr>
<td>
<h2 align="center"><br/>
Part VI</h2>
<h3 align="center">Chapter 5</h3>
</td>
</tr>
<tr>
<td>
<p>THE trumpet was sounding to close the gates, as Alroy passed the Sion entrance. The temptation was irresistible. He rushed out, and ran for more than one hundred yards without looking back, and when he did, he had the satisfaction of ascertaining that he was fairly shut out for the night. The sun had set, still the Mount of Olives was flushed with the reflection of his dying beams, but Jehoshaphat at its feet was in deep shadow.</p>
</td>
</tr>
<tr>
<td>
<p>He wandered among the mountains for some time, beholding Jerusalem from a hundred different points of view, and watching the single planets and clustering constellations that gradually burst into beauty, or gathered into light. At length, somewhat exhausted, he descended into the vale. The scanty rill of Siloah<a href="/editions/alroy/novel/autnotes.html#autnote45"><sup>45</sup></a> looked like a thread of silver winding in the moonlight. Some houseless wretches were slumbering under the arch of its fountain. Several isolated tombs of considerable size<a href="/editions/alroy/novel/autnotes.html#autnote46"><sup>46</sup></a> rose at the base of Olivet, and the largest of these Alroy entered. Proceeding through a narrow passage, he entered a small square chamber. On each side was an empty sarcophagus of granite, one with its lid broken. Between these the Prince of the Captivity laid his robe, and, wearied by his ramble, soon soundly slept.</p>
</td>
</tr>
<tr>
<td>
<p>After some hours he woke. He fancied that he had been wakened by the sound of voices. The chamber was not quite dark. A straggling moonbeam fought its way through an open fretwork pattern in the top of the tomb, and just revealed the dim interior. Suddenly a voice spoke, a strange and singular voice.</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Brother, brother, the sounds of the night begin.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>Another voice answered, &#8216;Brother, brother, I hear them, too.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;The woman in labour!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;The thief at his craft!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;The sentinel&#8217;s challenge!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;The murderer&#8217;s step!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Oh! the merry sounds of the night!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Brother, brother, let us come forth and wander about the world.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;We have seen all things. I&#8217;ll lie here and listen to the baying hound. &#8217;Tis music for a tomb.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Choice and rare. You are idle. I like to sport in the starry air. Our hours are few, they should be fair.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;What shall we see, Heaven or Earth?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Hell for me, &#8217;tis more amusing.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;As for me, I am sick of Hades.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Let us visit Solomon!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;In his unknown metropolis?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;That will be rare.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;But where, oh! where?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Even a spirit cannot tell. But they say, but they say, I dare not whisper what they say.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Who told you?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;No one. I overheard an Afrite<a href="/editions/alroy/novel/ednotes.html#ednote90">*</a> whispering to a female Ghoul<a href="/editions/alroy/novel/ednotes.html#ednote91">*</a> he wanted to seduce.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Hah, hah! hah, hah! choice pair, choice pair! We are more ethereal.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;She was a beauty in her way. Her eyes were luminous, though somewhat dank, and her cheek tinged with carnation caught from infant blood.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Oh! gay; oh! gay; what said they?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;He was a deserter without leave from Solomon&#8217;s bodyguard. The trull wriggled the secret out.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Tell me, kind brother.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;I'll show, not tell.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;I pr&#8217;ythee tell me.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Well, then, well. In Genthesma&#8217;s gloomy cave there is a river none has reached, and you must sail, and you must sail&#8212;Brother!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Ay.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Methinks I smell something too earthly.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;What&#8217;s that!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;The breath of man.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Scent more fatal than the morning air! Away, away!&#8217;<br/>
<br/></p>
</td>
</tr>
</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section>Mon, 06 Feb 2012 16:44:38 +0000rc-admin18007 at http://www.rc.umd.eduChapter 4http://www.rc.umd.edu/editions/alroy/novel/p6c4.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table>
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<td>
<h2 align="center"><br/>
Part VI</h2>
<h3 align="center">Chapter 4</h3>
</td>
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<td>
<p>A LONG passage brought them to a number of small, square, low chambers<a href="/editions/alroy/novel/autnotes.html#autnote41"><sup>41</sup></a> leading into each other. They were lighted by brass lamps, placed at intervals in vacant niches, that once held corpses, and which were now soiled by the smoky flame. Between two and three hundred individuals were assembled in these chambers, at first scarcely distinguishable by those who descended from the broad daylight; but by degrees the eyesight became accustomed to the dim and vaporous atmosphere, and Alroy recognised in the final and more illumined chamber a high cedar cabinet, the type of the ark, and which held the sacred vessels and the sanctified copy of the law.</p>
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<td>
<p>Standing in lines, with their heads mystically covered,<a href="/editions/alroy/novel/autnotes.html#autnote42"><sup>42</sup></a> the forlorn remnant of Israel, captives in their ancient city, avowed, in spite of all their sufferings, their fidelity to their God, and, notwithstanding all the bitterness of hope delayed, their faith in the fulfilment of his promises. Their simple service was completed, their prayers were read, their responses made, their law exhibited, and their charitable offerings announced by their high priest. After the service, the venerable Zimri, opening a volume of the Talmud, and fortified by the opinions of all those illustrious and learned doctors, the heroes of his erudite conversations with the aged Maimon, expounded the law to the congregation of the people.<a href="/editions/alroy/novel/autnotes.html#autnote43"><sup>43</sup></a></p>
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<p>&#8216;It is written,&#8217; said the Rabbi, &#8216;&#8220;Thou shalt have none other God but me.&#8221; Now know ye what our father Abraham said when Nimrod ordered him to worship fire?<a href="/editions/alroy/novel/ednotes.html#ednote87">*</a> &#8220;Why not water,&#8221; answered Abraham, &#8220;which can put out fire? why not the clouds, which can pour forth water? why not the winds, which can produce clouds? why not God, which can create winds?&#8221;&#8217;</p>
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<tr>
<td>
<p>A murmur of approbation sounded throughout the congregation.</p>
</td>
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<td>
<p>&#8216;Eliezer,&#8217; said Zimri, addressing himself to a young Rabbi, &#8216;it is written, that he took a rib from Adam when he was asleep. Is God then a robber?&#8217;</p>
</td>
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<tr>
<td>
<p>The young Rabbi looked puzzled, and cast his eyes on the ground. The congregation was perplexed and a little alarmed.</p>
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<td>
<p>&#8216;Is there no answer?&#8217; said Zimri.</p>
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<td>
<p>&#8216;Rabbi,&#8217; said a stranger, a tall, swarthy African pilgrim, standing in a corner, and enveloped in a red mantle, over which a lamp threw a flickering light; &#8216;Rabbi, some robbers broke into my house last night, and stole an earthen pipkin,<a href="/editions/alroy/novel/ednotes.html#ednote88">*</a> but they left a golden vase in its stead.&#8217;</p>
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<tr>
<td>
<p>&#8216;It is well said; it is well said,&#8217; exclaimed the congregation. The applause was loud.</p>
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<tr>
<td>
<p>&#8216;Learned Zimri,&#8217; continued the African, &#8216;it is written in the Gemara, that there was a youth in Jerusalem who fell in love with a beautiful damsel, and she scorned him. And the youth was so stricken with his passion that he could not speak; but when he beheld her, he looked at her imploringly, and she laughed. And one day the youth, not knowing what to do with himself, went out into the desert; and towards night he returned home, but the gates of the city were shut. And he went down into the valley of Jehoshaphat, and entered the tomb of Absalom and slept;<sup><a href="/editions/alroy/novel/autnotes.html#autnote44">44</a></sup> and he dreamed a dream; and next morning he came into the city smiling. And the maiden met him, and she said, &#8220;Is that thou; art thou a laugher?&#8221; and he answered, &#8220;Behold, yesterday being disconsolate, I went out of the city into the desert, and I returned home, and the gates of the city were shut, and I went down into the valley of Jehoshaphat, and I entered the tomb of Absalom, and I slept, and I dreamed a dream, and ever since then I have laughed.&#8221; And the damsel said, &#8220;Tell me thy dream.&#8221; And he answered and said, &#8220;I may not tell my dream only to my wife, for it regards her honour.&#8221; And the maiden grew sad and curious, and said, &#8220;I am thy wife, tell me thy dream.&#8221; And straightway they went and were married, and ever after they both laughed. Now, learned Zimri, what means this tale, an idle jest for a master of the law, yet it is written by the greatest doctor of the Captivity?&#8217;</p>
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<td>
<p>&#8216;It passeth my comprehension,&#8217; said the chief Rabbi.</p>
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<tr>
<td>
<p>Rabbi Eliezer was silent; the congregation groaned.</p>
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<p>&#8216;Now hear the interpretation,&#8217; said the African. &#8216;The youth is our people, and the damsel is our lost Sion, and the tomb of Absalom proves that salvation can only come from the house of David. Dost thou hear this, young man?&#8217; said the African, coming forward and laying his hand on Alroy. &#8216;I speak to thee because I have observed a deep attention in thy conduct.&#8217;</p>
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<p>The Prince of the Captivity started, and shot a glance at the dark visage before him, but the glance read nothing. The upper part of the countenance of the African was half concealed by masses of dark matted hair, and the lower by his uncouth robes. A flashing eye was its only characteristic, which darted forth like lightning out of a black cloud.</p>
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<p>&#8216;Is my attention the only reason that induces you to address me?&#8217; inquired Alroy.</p>
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<p>&#8216;Whoever gave all his reasons?&#8217; replied the African, with a laughing sneer.</p>
</td>
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<td>
<p>&#8216;I seek not to learn them. Suffice it, stranger, that how much soever you may mean, as much I can understand.&#8217;</p>
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<p>&#8216;&#8217;Tis well. Learned Zimri, is this thy pupil? I congratulate thee. I will match him against the hopeful Eliezer.&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote89">*</a> So saying, the lofty African stalked out of the chamber. The assembly also broke up. Alroy would willingly have immediately followed the African, and held some further and more private conversation with him; but some minutes elapsed, owing to the officious attentions of Zimri, before he could escape; and, when he did, his search after the stranger was vain. He inquired among the congregation, but none knew the African. He was no man&#8217;s guest and no man&#8217;s debtor, and apparently had never before been seen.<br/>
<br/></p>
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</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/israel" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Israel</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/abraham" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Abraham</a></li></ul></section>Mon, 06 Feb 2012 16:44:31 +0000rc-admin18006 at http://www.rc.umd.eduChapter 2http://www.rc.umd.edu/editions/alroy/novel/p6c2.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table>
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<h2 align="center"><br/>
Part VI</h2>
<h3 align="center">Chapter 2</h3>
</td>
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<td>
<p>A FEW months back, and such a spectacle would have called forth all the latent passion of Alroy; but time and suffering, and sharp experience, had already somewhat curbed the fiery spirit of the Hebrew Prince. He gazed upon Jerusalem, he beheld the City of David garrisoned by the puissant warriors of Christendom, and threatened by the innumerable armies of the Crescent. The two great divisions of the world seemed contending for a prize, which he, a lonely wanderer, had crossed the desert to rescue. If his faith restrained him from doubting the possibility of his enterprise, he was at least deeply conscious that the world was a very different existence from what he had fancied amid the gardens of Hamadan and the rocks of Caucasus, and that if his purpose could be accomplished, it could only be effected by one means. Calm, perhaps somewhat depressed, but full of pious humiliation, and not deserted by holy hope, he descended into the Valley of Jehoshaphat, and so, slaking his thirst at Siloah, and mounting the opposite height, David Alroy entered Jerusalem by the gate of Sion.<sup><a href="/editions/alroy/novel/autnotes.html#autnote36">36</a></sup></p>
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<p>He had been instructed that the quarter allotted to his people was near this entrance. He inquired the direction of the sentinel, who did not condescend to answer him. An old man, in shabby robes, who was passing, beckoned to him.</p>
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<p>&#8216;What want you, friend?&#8217; inquired Alroy.</p>
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<p>&#8216;You were asking for the quarter of our people. You must be a stranger, indeed, in Jerusalem, to suppose that a Frank<a href="/editions/alroy/novel/ednotes.html#ednote73">*</a> would speak to a Jew. You were lucky to get neither kicked nor cursed.&#8217;</p>
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<p>&#8216;Kicked and cursed! Why, these dogs&#8212;&#8217;</p>
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<p>&#8216;Hush! hush! for the love of God,&#8217; said his new companion, much alarmed. &#8216;Have you lent money to their captain that you speak thus? In Jerusalem our people speak only in a whisper.&#8217;</p>
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<p>&#8216;No matter: the cure is not by words. Where is our quarter.&#8217;</p>
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<p>&#8216;Was the like ever seen! Why he speaks as if he were a Frank. I save him from having his head broken by a gauntlet, and&#8212;&#8217;</p>
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<td>
<p>&#8216;My friend, I am tired. Our quarter?&#8217;</p>
</td>
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<td>
<p>&#8216;Whom may you want?&#8217;</p>
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<p>&#8216;The Chief Rabbi.&#8217;</p>
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<td>
<p>&#8216;You bear letters to him?&#8217;</p>
</td>
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<tr>
<td>
<p>&#8216;What is that to you?&#8217;</p>
</td>
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<td>
<p>&#8216;Hush! hush! You do not know what Jerusalem is, young man. You must not think of going on in this way. Where do you come from?&#8217;</p>
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<tr>
<td>
<p>&#8216;Bagdad.&#8217;</p>
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<p>&#8216;Bagdad! Jerusalem is not Bagdad. A Turk is a brute, but a Christian is a demon.&#8217;</p>
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<td>
<p>&#8216;But our quarter, our quarter?&#8217;</p>
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<td>
<p>&#8216;Hush! you want the Chief Rabbi?&#8217;</p>
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<tr>
<td>
<p>&#8216;Ay! ay!&#8217;</p>
</td>
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<tr>
<td>
<p>&#8216;Rabbi Zimri?&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote74">*</a></p>
</td>
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<tr>
<td>
<p>&#8216;It may be so. I neither know nor care.&#8217;</p>
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</tr>
<tr>
<td>
<p>&#8216;Neither knows nor cares! This will never do: you must not go on in this way at Jerusalem. You must not think of it.&#8217;</p>
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<td>
<p>&#8216;Fellow, I see thou art a miserable prattler. Show me our quarter, and I will pay thee well, or be off.&#8217;</p>
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<td>
<p>&#8216;Be off! Art then a Hebrew? to say &#8220;be off&#8221; to any one. You come from Bagdad! I tell you what, go back to Bagdad. You will never do for Jerusalem.&#8217;</p>
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<p>&#8216;Your grizzled beard protects you. Old fool, I am a pilgrim just arrived, wearied beyond expression, and you keep me here listening to your flat talk!&#8217;</p>
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<tr>
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<p>&#8216;Flat talk! Why! what would you?&#8217;</p>
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<td>
<p>&#8216;Lead me to the Rabbi Zimri, if that be his name.&#8217;</p>
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<p>&#8216;If that be his name! Why, every one knows Rabbi Zimri, the chief rabbi of Jerusalem, the successor of Aaron. We have our temple yet, say what they like. A very learned doctor is Rabbi Zimri.&#8217;</p>
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<td>
<p>&#8216;Wretched driveller. I am ashamed to lose my patience with such a dotard.&#8217;</p>
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<tr>
<td>
<p>&#8216;Driveller! dotard! Why, who are you?&#8217;</p>
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</tr>
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<td>
<p>&#8216;One you cannot comprehend. Without another word lead me to your chief.&#8217;</p>
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<p>&#8216;Chief! you have not far to go. I know no one of the nation who holds his head higher than I do here, and they call me Zimri.&#8217;</p>
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<tr>
<td>
<p>&#8216;What, the Chief Rabbi, that very learned doctor?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;No less; I thought you had heard of him.&#8217;</p>
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<p>&#8216;Let us forget the past, good Zimri. When great men play the incognito, they must sometimes hear rough phrases. It is the Caliph&#8217;s lot as well as yours. I am glad to make the acquaintance of so great a doctor. Though young, and roughly habited, I have seen the world a little, and may offer next Sabbath in the synagogue more dirhems than you would perhaps suppose.<a href="/editions/alroy/novel/ednotes.html#ednote75">*</a> Good and learned Zimri, I would be your guest.&#8217;</p>
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<p>&#8216;A very worshipful young man! And he speaks low and soft now! But it was lucky I was at hand. Good, what&#8217;s your name?&#8217;</p>
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</tr>
<tr>
<td>
<p>&#8216;David.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;A very honest name, good David. It was lucky I was at hand when you spoke to the sentinel, though. A Jew speak to a Frank, and a sentinel too! Hah! hah! hah! that is good. How Rabbi Maimon<a href="/editions/alroy/novel/ednotes.html#ednote76">*</a> will laugh! Faith it was very lucky, now, was not it?&#8217;</p>
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</tr>
<tr>
<td>
<p>&#8216;Indeed, most fortunate.&#8217;</p>
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</tr>
<tr>
<td>
<p>&#8216;Well, that is candid! Here! this way. &#8217;Tis not far. We number few, sir, of our brethren here, but a better time will come, a better time will come.&#8217;</p>
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</tr>
<tr>
<td>
<p>&#8216;I think so. This is your door?&#8217;</p>
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</tr>
<tr>
<td>
<p>&#8216;An humble one. Jerusalem is not Bagdad, but you are welcome.&#8217;<br/>
<br/></p>
</td>
</tr>
</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-naturalfeature-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">NaturalFeature:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/natural-feature/valley-of-jehoshaphat" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Valley of Jehoshaphat</a></li><li class="field-item odd"><a href="/category/natural-feature/caucasus" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Caucasus</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/david-alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">David Alroy</a></li></ul></section>Mon, 06 Feb 2012 16:44:15 +0000rc-admin18004 at http://www.rc.umd.eduChapter 2http://www.rc.umd.edu/editions/alroy/novel/p4c2.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table>
<tr>
<td>
<h2 align="center"><br/>
Part IV</h2>
<h3 align="center">Chapter 2</h3>
</td>
</tr>
<tr>
<td>
<p>ALROY reposed in this delicious retreat for two days, feeding on the living dates, and drinking of the fresh water. Fain would he have lingered, nor indeed, until he rested, had he been sufficiently conscious of his previous exertion. But the remembrance of his great mission made him restless, and steeled him to the sufferings which yet awaited him.</p>
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<tr>
<td>
<p>At the dawn of the second day of his journey from the Oasis he beheld, to his astonishment, faintly but distinctly traced on the far horizon, the walls and turrets of an extensive city.<a href="/editions/alroy/novel/autnotes.html#autnote13"><sup>13</sup></a> Animated by this unexpected prospect, he continued his progress for several hours after sunrise. At length, utterly exhausted, he sought refuge from the over-powering heat beneath the cupola of the ruined tomb of some Moslem saint. At sunset he continued his journey, and in the morning found himself within a few miles of the city. He halted, and watched with anxiety for some evidence of its inhabitants. None was visible. No crowds or cavalcades issued from the gates. Not a single human being, not a solitary camel, moved in the vicinity.</p>
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<tr>
<td>
<p>The day was too advanced for the pilgrim to proceed, but so great was his anxiety to reach this unknown settlement, and penetrate the mystery of its silence, that ere sunset Alroy entered the gates.</p>
</td>
</tr>
<tr>
<td>
<p>A magnificent city, of an architecture with which he was unacquainted, offered to his entranced vision its gorgeous ruins and deserted splendour; long streets of palaces, with their rich line of lessening pillars, here and there broken by some fallen shaft, vast courts surrounded by ornate and solemn temples, and luxurious baths adorned with rare mosaics, and yet bright with antique gilding; now an arch of triumph, still haughty with its broken friezes; now a granite obelisk covered with strange characters, and proudly towering over a prostrate companion; sometimes a void and crumbling theatre, sometimes a long and elegant aqueduct, sometimes a porphyry column, once breathing with the heroic statue that now lies shivered at its base, all suffused with the warm twilight of an eastern eve.</p>
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<tr>
<td>
<p>He gazed with wonder and admiration upon the strange and fascinating scene. The more he beheld, the more his curiosity was excited. He breathed with difficulty; he advanced with a blended feeling of eagerness and hesitation. Fresh wonders successively unfolded themselves. Each turn developed a new scene of still and solemn splendour. The echo of his step filled him with awe. He looked around him with an amazed air, a fluttering heart, and a changing countenance. All was silent: alone the Hebrew Prince stood amid the regal creation of the Macedonian captains. Empires and dynasties flourish and pass away; the proud metropolis becomes a solitude, the conquering kingdom even a desert; but Israel still remains, still a descendant of the most ancient kings breathed amid these royal ruins, and still the eternal sun could never rise without gilding the towers of living Jerusalem. A word, a deed, a single day, a single man, and we might be a nation.</p>
</td>
</tr>
<tr>
<td>
<p>A shout! he turns, he is seized; four ferocious Kourdish bandits grapple and bind him.<br/>
<br/></p>
</td>
</tr>
</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/israel" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Israel</a></li></ul></section>Mon, 06 Feb 2012 16:42:56 +0000rc-admin17993 at http://www.rc.umd.eduPrefacehttp://www.rc.umd.edu/editions/alroy/novel/p1preface.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table width="100%" border="0" cellspacing="0" cellpadding="2">
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<td>
<table>
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<h2 align="center"><br/>
Part I</h2>
<h3 align="center">Preface</h3>
</td>
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<td>
<p>BEING at Jerusalem in the year 1831, and visiting the traditionary tombs of the Kings of Israel, my thoughts recurred to a personage whose marvellous career had, even in boyhood, attracted my attention, as one fraught with the richest materials of poetic fiction. And I then commenced these pages that should commemorate the name of ALROY.<a href="/editions/alroy/novel/ednotes.html#ednote1">*</a></p>
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<p>In the twelfth century, when he arose, this was the political condition of the East:</p>
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<p>The Caliphate was in a state of rapid decay. The Seljukian Sultans,<a href="/editions/alroy/novel/ednotes.html#ednote2">*</a> who had been called to the assistance of the Commanders of the Faithful,<a href="/editions/alroy/novel/ednotes.html#ednote3">*</a> had become, like the Mayors of the palace in France, the real sovereigns of the Empire. Out of the dominions of the successors of the Prophet, they had carved four kingdoms, which conferred titles on four Seljukian Princes, to wit, the Sultan of Bagdad, the Sultan of Persia, the Sultan of Syria, and the Sultan of Roum, or Asia Minor.</p>
</td>
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<p>But these warlike princes, in the relaxed discipline and doubtful conduct of their armies, began themselves to evince the natural effects of luxury and indulgence. They were no longer the same invincible and irresistible warriors who had poured forth from the shores of the Caspian over the fairest regions of the East; and although they still contrived to preserve order in their dominions, they witnessed with ill-concealed apprehension the rising power of the Kings of Karasm&#233;,<a href="/editions/alroy/novel/ednotes.html#ednote4">*</a> whose conquests daily made their territories more contiguous.</p>
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<p>With regard to the Hebrew people, it should be known that, after the destruction of Jerusalem, the Eastern Jews, while they acknowledged the supremacy of their conquerors,gathered themselves together for all purposes of jurisdiction, under the control of a native ruler, a reputed descendant of David, whom they dignified with the title of &#8216;The Prince of the Captivity.&#8217; If we are to credit the enthusiastic annalists of this imaginative people, there were periods of prosperity when the Princes of the Captivity assumed scarcely less state and enjoyed scarcely less power than the ancient Kings of Judah themselves. Certain it is that their power increased always in an exact proportion to the weakness of the Caliphate, and, without doubt, in some of the most distracted periods of the Arabian rule, the Hebrew Princes rose into some degree of local and temporary importance. Their chief residence was Bagdad, where they remained until the eleventh century, an age fatal in Oriental history, and from the disasters of which the Princes of the Captivity were not exempt. They are heard of even in the twelfth century. I have ventured to place one at Hamadan,<a href="/editions/alroy/novel/ednotes.html#ednote5">*</a> which was a favourite residence of the Hebrews, from being the burial-place of Esther and Mordecai.<a href="/editions/alroy/novel/ednotes.html#ednote6">*</a></p>
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<p>With regard to the supernatural machinery of this romance, it is Cabalistical and correct. From the Spirits of the Tombs to the sceptre of Solomon, authority may be found in the traditions of the Hebrews for the introduction of all these spiritual agencies.</p>
<p>Grosvenor Gate:</p>
<p><i>&#160;&#160;&#160;&#160;&#160;July 1845</i><br/>
<br/></p>
</td>
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</table>
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</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/syria" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Syria</a></li><li class="field-item odd"><a href="/category/country/france" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">France</a></li><li class="field-item even"><a href="/category/country/israel" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Israel</a></li></ul></section><section class="field field-name-opencalais-organization-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Organization:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/organization/faithful" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Faithful</a></li></ul></section>Mon, 06 Feb 2012 16:42:15 +0000rc-admin17981 at http://www.rc.umd.eduChapter 2http://www.rc.umd.edu/editions/alroy/novel/p1c2.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><table>
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<h2 align="center"><br/>
Part I</h2>
<h3 align="center">Chapter 2</h3>
</td>
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<td>
<p>WITHOUT the gates of Hamadan, a short distance from the city, was an enclosed piece of elevated ground, in the centre of which rose an ancient sepulchre, the traditionary tomb of Esther and Mordecai.<sup><a href="/editions/alroy/novel/autnotes.html#autnote3">3</a></sup> This solemn and solitary spot was an accustomed haunt of Alroy, and thither, escaping from the banquet, about an hour before sunset, he this day repaired.</p>
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<p>As he unlocked the massy gate of the burial-place, he heard behind him the trampling of a horse; and before he had again secured the entrance, some one shouted to him.</p>
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<p>He looked up, and recognised the youthful and voluptuous Alschiroch,<a href="/editions/alroy/novel/ednotes.html#ednote22">*</a> the governor of the city, and brother of the sultan of the Seljuks. He was attended only by a single running footman, an Arab, a detested favourite, and notorious minister of his pleasures.</p>
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<p>&#8216;Dog!&#8217; exclaimed the irritated Alschiroch, &#8216;art thou deaf, or obstinate, or both? Are we to call twice to our slaves? Unlock that gate!&#8217;</p>
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<p>&#8216;Wherefore?&#8217; inquired Alroy.</p>
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<p>&#8216;Wherefore! By the holy Prophet he bandies questions with us! Unlock that gate, or thy head shall answer for it!&#8217;</p>
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<p>&#8216;Who art thou,&#8217; inquired Alroy, &#8216;whose voice is so loud? Art thou some holiday Turk, who hath transgressed the orders of thy Prophet, and drunken aught but water? Go to, or I will summon thee before thy Cadi;&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote23">*</a> and, so saying, he turned towards the tomb.</p>
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<p>&#8216;By the eyes of my mother, the dog jeers us! But that we are already late, and this horse is like an untamed tiger, I would impale him on the spot. Speak to the dog, Mustapha!<a href="/editions/alroy/novel/ednotes.html#ednote24">*</a> manage him!&#8217;</p>
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<p>&#8216;Worthy Hebrew,&#8217; said the silky Mustapha, advancing, &#8216;apparently you are not aware that this is our Lord Alschiroch. His highness would fain walk his horse through the burial-ground of thy excellent people, as he is obliged to repair, on urgent matters, to a holy Santon,<a href="/editions/alroy/novel/ednotes.html#ednote25">*</a> who sojourns on the other side of the hill, and time presses.&#8217;</p>
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<p>&#8216;If this be our Lord Alschiroch, thou doubtless art his faithfal slave, Mustapha.&#8217;</p>
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<p>&#8216;I am, indeed, his poor slave. What then, young master?&#8217;</p>
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<p>&#8216;Deem thyself lucky that the gate is closed. It was but yesterday thou didst insult the sister of a servant of my house. I would not willingly sully my hands with such miserable blood as thine, but away, wretch, away!&#8217;</p>
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<p>&#8216;Holy Prophet! who is this dog?&#8217; exclaimed the astonished governor.</p>
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<p>&#8216;&#8217;Tis the young Alroy,&#8217; whispered Mustapha, who had not at first recognised him; &#8216;he they call their Prince; a most headstrong youth. My lord, we had better proceed.&#8217;</p>
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<p>&#8216;The young Alroy! I mark him. They must have a prince too! The young Alroy! Well, let us away, and, dog!&#8217; shouted Alschiroch, rising in his stirrups, and shaking his hand with a threatening air, &#8216;dog! remember thy tribute!&#8217;</p>
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<p>Alroy rushed to the gate, but the massy lock was slow to open; and ere he could succeed, the fiery steed had borne Alschiroch beyond pursuit.</p>
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<p>An expression of baffled rage remained for a moment on his countenance; for a moment he remained with his eager eye fixed on the route of his vanished enemy, and then he walked slowly towards the tomb; but his excited temper was now little in unison with the still reverie in which he had repaired to the sepulchre to indulge. He was restless and disquieted, and at length he wandered into the woods, which rose on the summit of the burial-place.</p>
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<p>He found himself upon a brow created with young pine trees, in the midst of which rose a mighty cedar. He threw himself beneath its thick and shadowy branches, and looked upon a valley small and green; in the midst of which was a marble fountain, the richly-carved cupola,<sup><a href="/editions/alroy/novel/autnotes.html#autnote4">4</a></sup> supported by twisted columns, and banded by a broad inscription in Hebrew characters. The bases of the white pillars were covered with wild flowers, or hidden by beds of variegated gourds. The transparent sunset flung over the whole scene a soft but brilliant light.</p>
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<p>The tranquil hour, the beauteous scene, the sweetness and the stillness blending their odour and serenity, the gentle breeze that softly rose, and summoned forth the languid birds to cool their plumage in the twilight air, and wave their radiant wings in skies as bright&#8212;Ah! what stern spirit will not yield to the soft genius of subduing Eve?</p>
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<p>And Alroy gazed upon the silent loneliness of earth and a tear stole down his haughty cheek.</p>
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<p>&#8216;&#8217;Tis singular! but when I am thus alone at this still hour, I ever fancy I gaze upon the Land of Promise. And often, in my dreams, some sunny spot, the bright memorial of a roving hour, will rise upon my sight, and, when I wake, I feel as if I had been in Canaan. Why am I not? The caravan that bears my uncle&#8217;s goods across the Desert would bear me too. But I rest here, my miserable life running to seed in the dull misery of this wretched city, and do nothing. Why! the old captivity was empire to our inglorious . We have no Esther now to share their thrones, no politic Mordecai, no purple-vested Daniel. O Jerusalem, Jerusalem! I do believe one sight of thee would nerve me to the sticking-point. And yet to gaze upon thy fallen state, my uncle tells me that of the Temple not a stone remains. &#8217;Tis horrible. Is there no hope?&#8217;</p>
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<p>&#8216;THE BRICKS ARE FALLEN, BUT WE WILL REBUILD WITH MARBLE; THE SYCAMORES ARE CUT DOWN, BUT WE WILL REPLACE THEM WITH CEDARS.&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote26">*</a></p>
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<p>&#8216;The chorus of our maidens, as they pay their evening visit to the fountain&#8217;s side.<sup><a href="/editions/alroy/novel/autnotes.html#autnote5">5</a></sup> The burden is prophetic.</p>
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<p>&#8216;Hark again! How beautifully, upon the soft and flowing air, their sweet and mingled voices blend and float!&#8217;</p>
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<p>&#8216;YET AGAIN I WILL BUILD THEE, AND THOU SHALT BE BUILT, O VIRGIN OF ISRAEL! YET AGAIN SHALT THOU DECK THYSELF WITH THY TABRETS, AND GO FORTH IN THE DANCE OF THOSE THAT MAKE MERRY. YET AGAIN SHALT THOU PLANT VINEYARDS ON THE MOUNTAINS OF SAMARIA.&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote27">*</a></p>
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<p>&#8216;See! their white forms break through the sparkling foliage of the sunny shrubs as they descend, with measured step, that mild declivity. A fair society in bright procession: each one clothed in solemn drapery, veiling her shadowy face with modest hand, and bearing on her graceful head a graceful vase. Their leader is my sister.</p>
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<p>&#8216;And now they reach the fountain&#8217;s side, and dip their vases in the water, pure and beauteous as themselves. Some repose beneath the marble pillars; some, seated &#8217;mid the flowers, gather sweets, and twine them into garlands; and that wild girl, now that the order is broke, touches with light fingers her moist vase, and showers startling drops of glittering light on her serener sisters. Hark! again they sing.&#8217;</p>
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<p>&#8216;O VINE OF SIBMAH! UPON THY SUMMER FRUITS, AND UPON THY VINTAGE, A SPOILER HATH FALLEN!&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote28">*</a></p>
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<p>A scream, a shriek, a long wild shriek, confusion, flight, despair! Behold! from out the woods a turbaned man rushes, and seizes the leader of the chorus. Her companions fly on all sides, Miriam alone is left in the arms of Alschiroch.</p>
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<p>The water column wildly rising from the breast of summer ocean, in some warm tropic clime, when the sudden clouds too well discover that the holiday of heaven is over, and the shrieking sea-birds tell a time of fierce commotion, the column rising from the sea, it was not so wild as he, the young Alroy.</p>
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<p>Pallid and mad, he swift upsprang, and he tore up a tree by its lusty roots, and down the declivity, dashing with rapid leaps, panting and wild, he struck the ravisher on the temple with the mighty pine. Alschiroch fell lifeless on the sod, and Miriam fainting into her brother&#8217;s arms.</p>
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<p>And there he stood, fixed and immovable, gazing upon his sister&#8217;s deathly face, and himself exhausted by passion and his exploit, supporting her cherished but senseless body.</p>
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<p>One of the fugitive maidens appeared reconnoitring in the distance. When she observed her mistress in the arms of one of her own people, her courage revived, and, desirous of rallying her scattered companions, she raised her voice, and sang:</p>
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<p>&#8216;HASTE, DAUGHTERS OF JERUSALEM; 0! HASTE, FOR THE LORD HAS AVENGED US, AND THE SPOILER IS SPOILED.&#8217;</p>
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<p>And soon the verse was responded to from various quarters of the woods, and soon the virgins re-assembled, singing,</p>
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<p>&#8216;WE COME, 0 DAUGHTER OF JERUSALEM! WE COME; FOR THE LORD HAS AVENGED US, AND THE SPOILER IS SPOILED.&#8217;</p>
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<p>They gathered round their mistress, and one loosened her veil, and another brought water from the fountain, and sprinkled her reviving countenance. And Miriam opened her eyes, and said, <i>&#8216;</i>My brother!&#8217; And he answered, &#8216;I am here.&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote29">*</a> And she replied in a low voice, &#8216;Fly, David, fly; for the man you have stricken is a prince among the people.&#8217;</p>
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<p>&#8216;He will be merciful, my sister; and, doubtless, since he first erred, by this time he has forgotten my offence.&#8217;</p>
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<p>&#8216;Justice and mercy! Oh, my brother, what can these foul tyrants know of either! Already he has perhaps doomed you to some refined and procrastinated torture, already&#8212;Ah! what unutterable woe is mine! fly, my brother, fly!&#8217;</p>
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<p>&#8216;FLY, FLY, FLY!&#8217;</p>
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<p>&#8216;There is no fear, my Miriam; would all his accursed race could trouble us as little as their sometime ruler. See, he sleeps soundly. But his carcass shall not defile our fresh fountain, and our fragrant flowers. I&#8217;ll stow it in the woods, and stroll here at night to listen to the jackals at their banquet.&#8217;</p>
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<p>&#8216;You speak wildly, David. What! No! It is impossible! He is not dead! You have not slain him! He sleeps, he is afraid. He mimics death, that we may leave his side, and he may rise again in safety. Girls, look to him. David, you do not answer. Brother, dear brother, surely he has swooned! I thought he had fled. Bear water, maidens, to that terrible man. I dare not look upon him.&#8217;</p>
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<p>&#8216;Away! I&#8217;ll look on him, and I&#8217;ll triumph. Dead! Alschiroch dead! Why, but a moment since, this clotted carcass was a prince, my tyrant! So we can rid ourselves of them, eh? If the prince fall, why not the people? Dead, absolutely dead, and I his slayer! Hah! at length I am a man. This, this indeed is life. Let me live slaying!&#8217;</p>
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<p>&#8216;Woe! woe! our house is fallen! The wildness of his gestures frightens me. David, David, I pray thee cease. He hears me not; my voice, perchance, is thin. I am very faint. Maidens, kneel to your Prince, and soothe the madness of his passion.&#8217;</p>
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<p>&#8216;SWEET IS THE VOICE OF A SISTER IN THE SEASON OF SORROW, AND WISE IS THE COUNSEL OF THOSE WHO LOVE US.&#8217;</p>
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<p>&#8216;Why, this is my Goliath!<a href="/editions/alroy/novel/ednotes.html#ednote30">*</a> a pebble or a stick, it is the same. The Lord of Hosts is with us. Rightly am I called David.&#8217;</p>
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<p>&#8216;DELIVER US FROM OUR ENEMIES, 0 LORD! FROM THOSE WHO RISE UP AGAINST US, AND THOSE WHO LIE IN WAIT FOR US.&#8217;</p>
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<p>&#8216;Were but this blow multiplied, were but the servants of my uncle&#8217;s house to do the same, why we should see again the days of Elah!<a href="/editions/alroy/novel/ednotes.html#ednote31">*</a> The Philistine, the foul, lascivious, damnable Philistine! and he must touch my sister! Oh! that all his tribe were here, all, all! I'd tie such firebrands to their foxes&#8217; tails, the blaze should light to freedom!&#8217;</p>
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<p>While he spoke, a maiden, who had not yet rejoined the company, came running towards them swiftly with an agitated countenance.</p>
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<p>&#8216;Fly,&#8217; she exclaimed, &#8216;they come, they come!&#8217;</p>
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<p>Miriam was reclining in an attendant&#8217;s arms, feeble and faint, but the moment her quick ear caught these words she sprang up, and seized her brother&#8217;s arm.</p>
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<p>&#8216;Alroy! David! brother, dear brother! I beseech thee, listen, I am thy sister, thy Miriam; they come, they come, the hard-hearted, wicked men, they come, to kill, perhaps to torture thee, my tender brother. Rouse thyself, David; rouse thyself from this wild, fierce dream: save thyself, fly!&#8217;</p>
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</tr>
<tr>
<td>
<p>&#8216;Ah! is it thou, Miriam? Thou seest he sleepeth soundly. I was dreaming of noble purposes and mighty hopes. &#8217;Tis over now. I am myself again. What wouldst thou?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;They come, the fierce retainers of this fallen man; they come, to seize thee. Fly, David!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;And leave thee?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;I and my maidens, we have yet time to escape by the private way we entered, our uncle&#8217;s garden. When in his house, we are for a moment safe, as safe as our poor race can ever be. Bostenay is so rich, so wise, so prudent, so learned in man&#8217;s ways, and knows so well the character and spirit of these men, all will go right; I fear nothing. But thou, if thou art here, or to be found, thy blood alone will satiate them. If they be persuaded that thou hast escaped, as I yet pray thou mayest, their late master here, whom they could scarcely love, why, give me thy arm an instant, sweet Beruna.<a href="/editions/alroy/novel/ednotes.html#ednote32">*</a> So, that's well. I was saying, if well bribed, and he may have all my jewels, why, very soon, he will be as little in their memories as he is now in life. I can scarcely speak; I feel my words wander, or seem to wander; I could swoon, but will not; nay! do not fear. I will reach home. These maidens are my charge. &#8217;Tis in these crises we should show the worth of royal blood. I&#8217;ll see them safe, or die with them.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;O! my sister, methinks I never knew I was a brother until this hour. My precious Miriam, what is life? what is revenge, or even fame and freedom without thee? I'll stay.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;SWEET IS THE VOICE OF A SISTER IN THE SEASON OF SORROW, AND WISE IS THE COUNSEL OF THOSE WHO LOVE US.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Fly, David, fly!&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Fly! whither and how?&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>The neigh of a horse sounded from the thicket.</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Ah! they come!&#8217; exclaimed the distracted Miriam.</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;ALL THIS HAS COME UPON US, O LORD! YET HAVE WE NOT FORGOTTEN THEE, NEITHER HAVE WE DEALT FALSELY IN THY COVENANT.&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote33">*</a></p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Hark! again it neighs! It is a horse that calleth to its rider. I see it. Courage, Miriam! it is no enemy, but a very present friend in time of trouble. It is Alschiroch&#8217;s courser. He passed me on it by the tomb ere sunset. I marked it well, a very princely steed.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;BEHOLD, BEHOLD, A RAM IS CAUGHT IN THE THICKET BY HIS HORNS.&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote34">*</a></p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Our God hath not forgotten us! Quick, maidens, bring forth the goodly steed. What! do you tremble? I'll be his groom.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Nay! Miriam, beware, beware. It is an untamed beast, wild as the whirlwind. Let me deal with him.&#8217;</p>
</td>
</tr>
<tr>
<td>
<p>He ran after her, dashed into the thicket, and brought forth the horse.</p>
</td>
</tr>
<tr>
<td>
<p>Short time I ween that stately steed had parted from his desert home; his haughty crest, his eye of fire, the glory of his snorting nostril, betokened well his conscious pride, and pure nobility of race. His colour was like the sable night shining with a thousand stars, and he pawed the ground with his delicate hoof, like an eagle flapping its wing.</p>
</td>
</tr>
<tr>
<td>
<p>Alroy vaulted on his back, and reined him with a master&#8217;s hand.</p>
</td>
</tr>
<tr>
<td>
<p>&#8216;Hah!&#8217; he exclaimed, &#8216;I feel more like a hero than a fugitive. Farewell, my sister; farewell, ye gentle maidens; fare ye well, and cherish my precious Miriam. One embrace, sweet sister,&#8217; and he bent down and whispered, &#8216;Tell the good Bostenay not to spare his gold, for I have a deep persuasion that, ere a year shall roll its heavy course, I shall return, and make our masters here pay for this hurried ride and bitter parting. Now for the desert!&#8217;<br/>
<br/></p>
</td>
</tr>
</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/israel" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Israel</a></li></ul></section>Mon, 06 Feb 2012 16:41:51 +0000rc-admin17980 at http://www.rc.umd.eduAuthor's Noteshttp://www.rc.umd.edu/editions/alroy/novel/autnotes.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2005-01-01T00:00:00-05:00">January 2005</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><h2>AUTHOR&#8217;S NOTES</h2>
<p class="indent">&#160;</p>
<p class="indent"><a name="prefnote" id="prefnote"> </a></p>
<p class="indent">AUTHOR'S NOTE (PREFACE)&#8212;<i>Contarini Fleming</i>, vol. iii.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote1" id="autnote1"> </a>
AUTHOR'S NOTE 1&#8212;<i>We shall yet see an ass mount a ladder.&#160;</i> Hebrew proverb.<a href="/editions/alroy/novel/ednotes.html#ednote183">*</a>
</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote2" id="autnote2"> </a>
AUTHOR'S NOTE 2&#8212;<i>Our walls are hung with flowers you love.</i>&#160; It is the custom of the Hebrews in many of their festivals, especially in the feast of the Tabernacle,<a href="/editions/alroy/novel/ednotes.html#ednote184">*</a> to hang the walls of their chambers with garlands of flowers.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote3" id="autnote3"> </a>
AUTHOR'S NOTE 3&#8212;<i>The traditionary tomb of Esther and Mordecai.</i>&#160; &#8216;I accompanied the priest through the town over much rain and rub&#173;bish to an enclosed piece of ground, rather more elevated than any in its immediate vicinity.&#160; In the centre was the Jewish tomb&#8212;a square building of brick, of a mosque-like form, with a rather elongated dome at the top.&#160; The door is in the ancient sepulchral fashion of the country, very small, consisting of a single stone of great thickness,&#173; and turning on its own pivots from one side.&#160; Its key is always in possession of the eldest of the Jews resident at Hamadan.&#160; Within the tomb are two sarcophagi, made of a very dark wood, carved with great intricacy of pattern and richness of twisted ornament, with a line of inscription in Hebrew,&#8217; &amp;c.&#8212; <i>Sir R. K. Porter&#8217;s Travels in Persia,</i> vol. ii, p. 107.<a href="/editions/alroy/novel/ednotes.html#ednote185">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote4" id="autnote4"> </a>
AUTHOR'S NOTE 4&#8212;<i>A marble fountain, the richly-carved cupola supported by twisted columns</i>.&#160; The vast magnificence and elaborate fancy of the tombs and fountains is a remarkable feature of Oriental architecture.&#160; The Eastern nations devote to these structures the richest and the most durable materials.&#160; While the palaces of Asiatic monarchs are in general built only of wood, painted in fresco, the rarest marbles are dedicated to the sepulchre and the spring, which are often richly gilt, and adorned even with precious stones.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote5" id="autnote5"> </a>
AUTHOR'S NOTE 5&#8212;<i>The chorus of our maidens.</i>&#160; It is still the custom for the women in the East to repair at sunset in company to the fountain for their supply of water.&#160; In Egypt, you may observe at twilight the women descending the banks of the Nile in procession from every town and village. Their graceful drapery, their long veils not concealing their flashing eyes, and the classical forms of their vases, render this a most picturesque and agreeable spectacle.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote6" id="autnote6"> </a>
AUTHOR'S NOTE 6&#8212;I describe the salty deserts of Persia, a locality which my tale required; but I have ventured to introduce here, and in the subsequent pages, the principal characteristics of the great Arabian deserts:&#160; the mirage, the simoom,<a href="/editions/alroy/novel/ednotes.html#ednote186">*</a> the gazelle, the oasis.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote7" id="autnote7"> </a>
AUTHOR'S NOTE 7&#8212;<i>Jackals and marten-cat.</i><a href="/editions/alroy/novel/ednotes.html#ednote187">*</a>&#160; At nightfall, especially in Asia Minor, the lonely horseman will often meet the jackals on their evening prowl.&#160; Their moaning is often heard during the night.&#160; I remember, when becalmed off Troy, the most singular screams were heard at intervals throughout the night, from a forest on the opposite shore, which a Greek sailor assured me proceeded from a marten-cat, which had probably found the carcass of some horse.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote8" id="autnote8"> </a>
AUTHOR'S NOTE 8&#8212;<i>Elburz</i>, or Elborus, the highest range of the Caucasus.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote9" id="autnote9"> </a>
AUTHOR'S NOTE 9&#8212;<i>A circular and brazen table, sculptured with strange characters and mysterious figures; near it was a couch, on which lay several volumes.&#160;</i> A cabalistic table, perhaps a zodiac.&#160; The books were doubtless <i>Sepher Happeliah,</i> the Book of Wonders; <i>Sepher Hakkaneh,</i> the Book of the Pen; and <i>Sepher Habbahir,</i> the Book of Light.&#160; This last unfolds the most sublime mysteries.<a href="/editions/alroy/novel/ednotes.html#ednote188">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote10" id="autnote10"> </a>
AUTHOR'S NOTE 10&#8212;<i>Answered the Cabalist.</i>&#160; &#8216;Simeon ben Jochai, who flourished in the second century, and was a disciple of Akibha, is called by the Jews the Prince of the Cabalists.&#160; After the suppression of the sedition in which his master had been so unsuccessful, he concealed himself in a cave, where, according to the Jewish historians, he received revelations, which he afterwards delivered to his disciples, and which they carefully preserved in the book called <i>Sohar.</i>&#160; His master, Akibha, who lived soon after the destruction of Jerusalem, was the author of the famous book <i>Jezirah,</i> quoted by the Jews as of Divine authority.&#160; When Akibha was far advanced in life, appeared the famous impostor Barchochebas, who, under the character of the Messiah, promised to deliver his countrymen from the power of the Emperor Adrian.&#160; Akibha espoused his cause, and afforded him the protection and support of his name, and an army of two hundred thou&#173;sand men repaired to his standard.&#160; The Romans at first slighted the insurrection; but when they found the insurgents spread slaughter and rapine wherever they came, they sent out a military force against them.&#160; At first, the issue of the contest was doubtful.&#160; The Messiah himself was not taken until the end of four years.&#8217; &#8212; <i>Enfield, Philosophy of the Jews,</i> vol. ii.<a href="/editions/alroy/novel/ednotes.html#ednote189">*</a></p>
<p class="indent">&#8216;Two methods of instruction were in use among the Jews; the one public, or exoteric; the other secret, or esoteric.&#160; The exoteric doctrine was that which was openly taught the people from the law of Moses and the traditions of the fathers.&#160; The esoteric was that which treated of the mysteries of the Divine nature, and other sublime subjects, and was known by the name of the Cabala.&#160; The latter was, after the manner of the Pythagorean and Egyptian &#173;mysteries, taught only to certain persons, who were bound, under the most solemn anathema, not to divulge it.&#160; Concerning the miraculous origin and preservation of the Cabala, the Jews relate many marvellous tales.&#160; They derive these mysteries from Adam, and assert that, while the first man was in Paradise, the angel Rasiel brought him a book from heaven, which contained the doctrines of heavenly wisdom, and that, when Adam received this book, angels came down to him to learn its contents, but that he refused to admit them to the knowledge of sacred things entrusted to him alone; that, after the Fall, this book was taken back into heaven; that, after many prayers and tears, God restored it to Adam, from whom it passed to Seth.&#160; In the degenerate age before the flood this book was lost, and the mysteries it contained almost forgotten; but they were restored by special revelation to Abraham, who committed them to writing in the book <i>Jezirah.&#8217; &#8212; Vide Enfield,</i> vol. ii. p. 219.<a href="/editions/alroy/novel/ednotes.html#ednote190">*</a></p>
<p class="indent">&#8216;The Hebrew word Cabala,&#8217; says Dom Calmet, &#8216;signifies tradition, and the Rabbins, who are named Cabalists, apply themselves principally to the combination of certain words, numbers, and letters, by the means of which they boasted they could reveal the future, and penetrate the sense of the most difficult passages of Scripture.&#160; This science does not appear to have any fixed principles, but depends upon certain ancient traditions, whence its name Cabala.&#160; The Cabalists have a great num&#173;ber of names which they style sacred, by means of which they raise spirits, and affect to obtain supernatural intelligence.&#8217;&#8212;See <i>Calmet, art. Cabala.</i><a href="/editions/alroy/novel/ednotes.html#ednote191">*</a></p>
<p class="indent">&#8216;We spake before,&#8217; says Lightfoot, &#8216;of the commonness of Magick among them, one singular means whereby they kept their own in delu&#173;sion, and whereby they affronted ours.&#160; The general expectation of the nation of Messias coming when he did, had this double and contrary effect, that it forwarded those that belonged to God to believe and re&#173;ceive the Gospel; and those that did not, it gave encouragement to some to take upon them they were Christ or some great prophet, and to others it gave some persuasion to be deluded by them.&#160; These deceivers dealt most of them with Magick, and that cheat ended not when Jerusalem ended, though one would have thought that had been a fair term of not further expecting Messias; but, since the people were willing to be de&#173;ceived by such expectation, there rose up deluders still that were willing to deceive them.&#8217;&#8212;<i>Lightfoot,</i> vol. ii. p. 371.<a href="/editions/alroy/novel/ednotes.html#ednote192">*</a></p>
<p class="indent">For many curious details of the Cabalistic Magic, <i>Vide Basnage,</i> vol. v. p. 384, &amp;c.<a href="/editions/alroy/novel/ednotes.html#ednote193">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote11" id="autnote11"> </a>
AUTHOR'S NOTE 11&#8212;<i>Read the stars no longer.</i>&#160;&#160;&#8216;The modern Jews,&#8217; says Basnage, &#8216;have a great idea of the influence of the stars.&#8217; Vol. iv.&#160; p. 454.<a href="/editions/alroy/novel/ednotes.html#ednote194">*</a>&#160; But astrology was most prevalent among the Babylonian Rabbins, of whom Jabaster was one.&#160; Living in the ancient land of the Chaldeans, these sacred sages imbibed a taste for the mystic lore of their predecessors.&#160; The stars moved, and formed the letters and lines, when consulted by any of the highly-initiated of the Cabalists.&#160; This they styled the Celestial Alphabet.<a href="/editions/alroy/novel/ednotes.html#ednote195">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote12" id="autnote12"> </a>
AUTHOR'S NOTE 12&#8212;<i>The Daughter of the Voice.&#160;</i> &#8216;Both the Talmudick and the latter Rabbins,' says Lightfoot, &#8216;make frequent mention of <i>Bath Kol,</i> or <i>Filia Vocis,</i> or an echoing voice which served under the second temple for their utmost refuge of revelation.&#160; For when Urim and Thummim, the oracle, was ceased, and prophecy was decayed and gone, they had, as they say, certain strange and extraordinary voices upon certain extraordinary occasions, which were their warnings and advertisements in some special matters.&#160; Infinite instances of this might be adduced, if they might be believed.&#160; Now here it may be questioned why they called it <i>Bath</i> <i>Kol, the daughter of a voice,</i> and not a voice itself?&#160; If the strictness of the Hebrew word <i>Bath</i> be to be stood upon, which always it is not, it may be answered, that it is called the <i>Daughter of a Voice</i> in relation to the oracles of Urim and Thummim.&#160; For whereas that was a voice given from off the mercy-seat, within the vail, and this, upon the decay of that oracle, came as it were in its place, it might not unfitly or improperly be called a <i>daughter,</i> or successor of that voice.&#8217;&#8212;<i>Lightfoot,</i> vol. i. pp. 485, 486.<a href="/editions/alroy/novel/ednotes.html#ednote196">*</a></p>
<p class="indent">Consult also the learned Doctor, vol. ii. pp. 128, 129:&#160; &#8216;It was used for a testimony from heaven, but was indeed performed by magic art.&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote197">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote13" id="autnote13"> </a>
AUTHOR'S NOTE 13 &#8212; <i>The walls and turrets of an extensive city.&#160;</i> In Persia, and the countries of the Tigris and Euphrates, the traveller sometimes arrives at deserted cities of great magnificence and antiquity.&#160; Such, for instance, is the city of Anneh.<a href="/editions/alroy/novel/ednotes.html#ednote198">*</a>&#160; I suppose Alroy to have entered one of the deserted capitals of the Seleucid&#230;.<a href="/editions/alroy/novel/ednotes.html#ednote199">*</a>&#160; They are in general the haunt of bandits.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote14" id="autnote14"> </a>
AUTHOR'S NOTE 14&#8212;<i>Punctured his arm</i>.&#160; From a story told by an Arab.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote15" id="autnote15"> </a>
AUTHOR'S NOTE 15&#8212;<i>The pilgrim could no longer sustain himself.</i>&#160; An endeavour to paint the simoom.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote16" id="autnote16"> </a>
AUTHOR'S NOTE 16 &#8212; <i>By the holy stone</i>.&#160; The Caaba.&#8212;The Caaba is the same to the Mahomedan as the Holy Sepulchre to the Christian.&#160; It is the most unseemly, but the most sacred, part of the mosque at Mecca, and is a small, square stone building.<a href="/editions/alroy/novel/ednotes.html#ednote200">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote17" id="autnote17"> </a>
AUTHOR'S NOTE 17 &#8212; <i>I am a Hakim</i>.<i>&#160; i.e.</i> <i>Physician,</i> an almost sacred character in the East.&#160; As all English&#173;men travel with medicine-chests, the Turks are not to be wondered at for considering us physicians.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote18" id="autnote18"> </a>
AUTHOR'S NOTE 18 &#8212; <i>Threw their wanton jerreeds in the air.&#160;</i> The Persians are more famous for throwing the jerreed than any other nation.&#160; A Persian gentleman, while riding quietly by your side, will suddenly dash off at full gallop, then suddenly check his horse, and take a long aim with his lance with admirable precision.&#160; I should doubt, however, whether he could hurl a lance a greater distance or with greater force and effect than a Nubian, who will fix a mark at sixty yards with his javelin.<a href="/editions/alroy/novel/ednotes.html#ednote201">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote19" id="autnote19"> </a>
AUTHOR'S NOTE 19&#8212;<i>Some pounded coffee.</i>&#160; The origin of the use of coffee is obscure; but there is great reason to believe that it had not been introduced in the time of Alroy.&#160; When we consider that the life of an Oriental at the present day mainly consists in drinking coffee and smoking tobacco, we cannot refrain from asking ourselves, &#8216;What did he do before either of these comparatively modern inventions was discovered?&#8217;&#160; For a long time, I was inclined to suspect that tobacco might have been in use in Asia before it was introduced into Europe; but a passage in old Sandys,<a href="/editions/alroy/novel/ednotes.html#ednote202">*</a> in which he mentions the wretched tobacco smoked in Turkey, and accounts for it by that country being supplied with &#8216;the dregs of our markets,&#8217; demonstrates that, in his time, there was no native growth in Asia.&#160; Yet the choicest tobaccoes are now grown on the coast of Syria, the real Levant.&#160; But did the Asiatics smoke any other plant or substance before tobacco?&#160; In Syria, at the present day, they smoke a plant called <i>timbac</i>; the Chinese smoke opium; the artificial preparations for the hookah are known to all Indians.&#160; I believe, however, that these are all refinements, and for this reason, that in the classic writers, who were as well acquainted with the Oriental nations as ourselves, we find no allusion to the practice of smoking.&#160; The anachronism of the pipe I have not therefore ventured to commit, and that of coffee will, I trust, be pardoned.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote20" id="autnote20"> </a>
AUTHOR'S NOTE 20&#8212;<i>Wilder gestures of the dancing girls.</i>&#160; These dancing girls abound throughout Asia.&#160; The most famous are the Almeh of Egypt,<a href="/editions/alroy/novel/ednotes.html#ednote203">*</a> and the Nautch of India.<a href="/editions/alroy/novel/ednotes.html#ednote204">*</a>&#160; These last are a caste, the first only a profession.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote21" id="autnote21"> </a>
AUTHOR'S NOTE 21&#8212;<i>For thee the bastinado.</i>&#160; The bastinado is the common punishment of the East, and an effective and dreaded one.&#160; It is administered on the soles of the feet, the instru&#173;ment a long cane or palm-branch.&#160; Public executions are very rare.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote22" id="autnote22"> </a>
AUTHOR'S NOTE 22&#8212;<i>A door of tortoiseshell and mother-o&#8217;-pearl.</i>&#160; This elegant mode of inlay is common in Oriental palaces, and may be observed also in Alhambra, at Granada.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote23" id="autnote23"> </a>
AUTHOR'S NOTE 23&#8212;<i>A vaulted, circular, and highly embossed roof, of purple, scarlet, and gold.</i>&#160; In the very first style of Saracenic architecture.&#160; See the Hall of the Ambassadors in Alhambra, and many other chambers in that exquisite creation.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote24" id="autnote24"> </a>
AUTHOR'S NOTE 24&#8212;<i>Nubian eunuchs dressed in rich habits of scarlet and gold.&#160;</i> Thus the guard of Nubian Eunuchs of the present Pacha of Egypt, Mehemet Ali,<a href="/editions/alroy/novel/ednotes.html#ednote205">*</a> or rather Caliph, a title which he wishes to assume.&#160; They ride upon white horses.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote25" id="autnote25"> </a>
AUTHOR'S NOTE 25&#8212;<i>A quadrangular court of roses.</i>&#160; So in Alhambra, &#8216;THE COURT OF MYRTLES,&#8217; leading to the Court of Columns, wherein is the famous Fountain of Lions.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote26" id="autnote26"> </a>
AUTHOR'S NOTE 26&#8212;<i>As Abyssinian giant</i>.&#160; A giant is still a common appendage to an Oriental court even at the present day.&#160; See a very amusing story in the picturesque &#8216;Persian Sketches&#8217; of that famous elchee, Sir John Malcolm.<a href="/editions/alroy/novel/ednotes.html#ednote206">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote27" id="autnote27"> </a>
AUTHOR'S NOTE 27&#8212;<i>Surrounded by figures of every rare quadruped.</i>&#160; &#8216;The hall of audience,&#8217; says Gibbon, from Cardonne,<a href="/editions/alroy/novel/ednotes.html#ednote207">*</a> speaking of the magnificence of the Saracens of Cordova, &#8216;was encrusted with gold and pearls, and a great basin in the centre was surrounded with the curious and costly figures of birds and quadrupeds.&#8217;&#8212;<i>Decline and Fall,</i> vol. x, p. 39.<a href="/editions/alroy/novel/ednotes.html#ednote208">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote28" id="autnote28"> </a>
AUTHOR'S NOTE 28 &#8212; <i>A tree of gold and silver.</i>&#160; &#8216;Among the other spectacles of rare and stupendous luxury was a tree of gold and silver, spreading into eighteen large branches, on which, and on the lesser boughs, sat a variety of birds made of the same precious metals, as well as the leaves of the tree. While the machinery effected spontaneous motions, the several birds warbled their natural harmony.&#8217;&#8212;<i>Gibbon,</i> vol. x. p. 38, from Abulfeda,<a href="/editions/alroy/novel/ednotes.html#ednote209">*</a> describing the court of the Caliphs of Bagdad in the decline of their power.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote29" id="autnote29"> </a>
AUTHOR'S NOTE 29 &#8212; <i>Four hundred men led as many white bloodhounds, with collars of gold and rubies</i>.&#160; I have somewhere read of an Indian or Persian monarch whose coursing was conducted in this gorgeous style:&#160; if I remember right, it was Mah&#173;moud the Gaznevide.<a href="/editions/alroy/novel/ednotes.html#ednote210">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote30" id="autnote30"> </a>
AUTHOR'S NOTE 30&#8212;<i>A steed marked on its forehead with a star</i>.&#160; The sacred steed of Solomon.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote31" id="autnote31"> </a>
AUTHOR'S NOTE 31 &#8212; <i>Instead of water, each basin was replenished with the purest quicksilver.</i>&#160; &#8216;In a lofty pavilion of the gardens, one of those basins and fountains so delightful in a sultry climate, was replenished, not with water, but with the purest quicksilver.&#8217;&#8212; <i>Gibbon,</i> vol. x. from Cardonne.<a href="/editions/alroy/novel/ednotes.html#ednote211">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote32" id="autnote32"> </a>
AUTHOR'S NOTE 32&#8212;<i>Playing with a rosary of pearls and emeralds</i>.&#160; Moslems of rank are never without the rosary, sometimes of amber and rare woods, sometimes of jewels.&#160; The most esteemed is of that peculiar substance called Mecca wood.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote33" id="autnote33"> </a>
AUTHOR'S NOTE 33&#8212;<i>The diamond hilt of a small poniard.</i>&#160; The insignia of a royal female.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote34" id="autnote34"> </a>
AUTHOR'S NOTE 34 &#8212; <i>You have been at Paris.</i>&#160; Paris was known to the Orientals at this time as a city of considerable luxury and importance.&#160; The Embassy from Haroun Alraschid<a href="/editions/alroy/novel/ednotes.html#ednote212">*</a> to Charle&#173;magne, at an earlier date, is of course recollected.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote35" id="autnote35"> </a>
AUTHOR'S NOTE 35&#8212;<i>At length behold the lost capital of his fathers.</i>&#160; The finest view of Jerusalem is from the Mount of Olives.&#160; It is little altered since the period when David Alroy is supposed to have gazed upon it, but it is enriched by the splendid Mosque of Omar, built by the Moslem conquerors on the supposed site of the temple, and which, with its gardens and arcades, and courts, and fountains, may fairly be described as the most imposing of Moslem fanes.&#160; I endeavoured to enter it at the hazard of my life.&#160; I was detected, and surrounded by a crowd of turbaned fanatics, and escaped with difficulty; but I saw enough to feel that minute inspection would not belie the general character I formed of it from the Mount of Olives.&#160; I caught a glorious glimpse of splendid courts, and light airy gates of Saracenic triumph, flights of noble steps, long arcades, and interior gardens, where silver fountains sprouted their tall streams amid the taller cypresses.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote36" id="autnote36"> </a>
AUTHOR'S NOTE 36 &#8212; <i>Entered Jerusalem by the gate of Sion.<a href="/editions/alroy/novel/ednotes.html#ednote213">*</a>&#160;</i> The gate of Sion still remains, and from it you descend into the valley of Siloah.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote37" id="autnote37"> </a>
AUTHOR'S NOTE 37&#8212;<i>King Pirgandicus.&#160;</i> According to a Talmudical story, however, of which I find a note, this monarch was not a Hebrew but a Gentile, and a very wicked one.&#160; He once invited eleven famous doctors of the holy nation to supper.&#160; They were received in the most magnificent style, and were then invited, under pain of death, either to eat pork, to accept a pagan mistress, or to drink wine consecrated to idols.&#160; After long consultation, the doctors, in great tribulation, agreed to save their heads by accepting the last alterna&#173;tive, since the two first were forbidden by the law of Moses, and the last only by the Rabbins.&#160; The King assented, the doctors drank the impure wine, and, as it was exceedingly good, drank freely.&#160; The wine, as will sometimes happen, created a terrible appetite; the table was covered with dishes, and the doctors, heated by the grape, were not sufficiently careful of what they partook.&#160; In short, the wicked King Pirgandicus contrived that they should sup off pork, and being carried from the table quite tipsy, each of the eleven had the mortification of finding himself next morning in the arms of a pagan mistress.</p>
<p class="indent">In the course of the year all the eleven died sudden deaths, and this visitation occurred to them, not because they had violated the law of Moses, but because they believed that the precepts of the Rabbins could be outraged with more impunity than the Word of God.<a href="/editions/alroy/novel/ednotes.html#ednote214">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote38" id="autnote38"> </a>
AUTHOR'S NOTE 38 &#8212; <i>And conquered Julius Caesar.</i>&#160; This classic hero often figures in the erratic pages of the Talmud.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote39" id="autnote39"> </a>
AUTHOR'S NOTE 39 &#8212; <i>The Tombs of the Kings.</i>&#160; The present pilgrim to Jerusalem will have less trouble than Alroy in discovering the Tombs of the Kings, though he probably would not as easily obtain the sceptre of Solomon.&#160; The tombs that bear this title are of the time of the Asmonean princes,<a href="/editions/alroy/novel/ednotes.html#ednote215">*</a> and of a more ambitious character than any other of the remains.&#160; An open court, about fifty feet in breadth, and extremely deep, is excavated out of the rock.&#160; One side is formed by a portico, the frieze of which is sculptured in a good Syro-Greek style.&#160; There is no grand portal; you crawl into the tombs by a small opening on one of the sides.&#160; There are a few small chambers with niches, recesses, and sarcophagi, some sculptured in the same flowing style as the frieze.&#160; This is the most important monument at Jerusalem; and Dr. Clarke,<a href="/editions/alroy/novel/ednotes.html#ednote216">*</a> who has lavished wonder and admiration on the tombs of Zachariah and Absalom, has declared the Tombs of the Kings to be one of the marvellous productions of antiquity.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote40" id="autnote40"> </a>
AUTHOR'S NOTE 40&#8212;<i>&#8216;Rabbi Hillel</i><a href="/editions/alroy/novel/ednotes.html#ednote217">*</a> was one of the eminentest that ever was among the Jewish Doctors, both for birth, learning, rule, and children.&#160; He was of the seed of David by his mother&#8217;s side, being of the posterity of Shephatiah, the son of Abital, David&#8217;s wife.<a href="/editions/alroy/novel/ednotes.html#ednote218">*</a>&#160; He was brought up in Babel from whence he came up to Jerusalem at forty years old, and there studied the law forty years more under Shemaiah and Abtalion,<a href="/editions/alroy/novel/ednotes.html#ednote219">*</a> and after them he was President of the Sanhedrim forty years more.&#160; The beginning of his Presidency is generally concluded upon to have been just one hundred years before the Temple was destroyed; by which account he began eight-and-twenty years before our Saviour was born, and died when he was about twelve years old.&#160; He is renowned for his fourscore scholars.&#8217;&#8212; <i>Lightfoot,</i> vol ii. p. 2008.<a href="/editions/alroy/novel/ednotes.html#ednote220">*</a></p>
<p class="indent">The great rival of Hillel was Shammai.&#160; Their controversies, and the fierceness of their partisans, are a principal feature of Rabbinical history.&#160; They were the same as the Scotists and Thomists.&#160; At last the Bath Kol interfered, and decided for Hillel, but in a spirit of conciliatory dexterity.&#160; The Bath Kol came forth and spake thus:&#160; &#8216;The words both of the one party and the other are the words of the living God, but the certain decision of the matter is according to the decrees of the school of Hillel.&#160; And henceforth, whoever shall transgress the decrees of the school of Hillel is punishable with death.&#8217;</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote41" id="autnote41"> </a>
AUTHOR'S NOTE 41&#8212;<i>A number of small, square, low chambers</i>.&#160; These excavated cemeteries, which abound in Palestine and Egypt, were often converted into places of worship by the Jews and early Christians.&#160; Sandys<a href="/editions/alroy/novel/ednotes.html#ednote221">*</a> thus describes the Synagogue at Jerusalem in his time.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote42" id="autnote42"> </a>
AUTHOR'S NOTE 42&#8212;<i>Their heads mystically covered.&#160;</i> The Hebrews cover their heads during their prayers with a sacred shawl.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote43" id="autnote43"> </a>
AUTHOR'S NOTE 43 &#8212; <i>Expounded the law to the congregation of the people.</i>&#160; The custom, I believe, even to the present day, among the Hebrews, a remnant of their old academies, once so famous.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote44" id="autnote44"> </a>
AUTHOR'S NOTE 44 &#8212; <i>The Valley of Jehoshapat<a href="/editions/alroy/novel/ednotes.html#ednote222">*</a> and the Tomb of Absalom</i>.&#160; In the Vale of Jehoshaphat, among many other tombs, are two of considerable size, and which, although of a corrupt Grecian architecture, are dignified by the titles of the tombs of Zachariah and Absalom.<a href="/editions/alroy/novel/ednotes.html#ednote223">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote45" id="autnote45"> </a>
AUTHOR'S NOTE 45 &#8212; <i>The scanty rill of Siloah.</i><a href="/editions/alroy/novel/ednotes.html#ednote224">*</a>&#160; The sublime Siloah is now a muddy rill; you descend by steps to the fountain which is its source, and which is covered with an arch.&#160; Here the blind man received his sight; and, singular enough, to this very day the healing reputation of its waters prevails, and summons to its brink all those neighbouring Arabs who suffer from the ophthalmic affections not uncommon in this part of the world.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote46" id="autnote46"> </a>
AUTHOR'S NOTE 46 &#8212; <i>Several isolated tombs of considerable size.</i> &#160;There are no remains of ancient Jerusalem, or the ancient Jews.&#160; Some tombs there are which may be ascribed to the Asmonean princes; but all the monuments of David, Solomon, and their long posterity, have utterly disappeared.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote47" id="autnote47"> </a>
AUTHOR'S NOTE 47&#8212;<i>Are cut strange characters and unearthly forms.</i>&#160; As at Benihassan,<a href="/editions/alroy/novel/ednotes.html#ednote225">*</a> and many other of the sculptured catacombs of Egypt.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote48" id="autnote48"> </a>
AUTHOR'S NOTE 48&#8212;<i>A crowd of bats rushed forward and extinguished his torch.</i>&#160; In entering the Temple of Dendera,<a href="/editions/alroy/novel/ednotes.html#ednote226">*</a> our torches were extinguished by a crowd of bats.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote49" id="autnote49"> </a>
AUTHOR'S NOTE 49&#8212;<i>The gallery was of great extent, with a gradual declination.&#160;</i> So in the great Egyptian tombs.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote50" id="autnote50"> </a>
AUTHOR'S NOTE 50 &#8212; <i>The Afrite,<a href="/editions/alroy/novel/ednotes.html#ednote227">*</a> for it was one of those dread beings.</i>&#160; Beings of a monstrous form, the most terrible of all the orders of the Dives.<a href="/editions/alroy/novel/ednotes.html#ednote228">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote51" id="autnote51"> </a>
AUTHOR'S NOTE 51 &#8212; <i>An avenue of colossal lions of red granite.</i>&#160; An avenue of Sphinxes more than a mile in length connected the quarters of Luxoor and Carnak in Egyptian Thebes.&#160; Its fragments re&#173;main.&#160; Many other avenues of Sphinxes and lion-headed Kings may be observed in various parts of Upper Egypt.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote52" id="autnote52"> </a>
AUTHOR'S NOTE 52&#8212;<i>A stupendous portal, cut out of the solid rock, four hundred feet in height, and supported by clusters of colossal Caryatides.<a href="/editions/alroy/novel/ednotes.html#ednote229">*</a></i> &#160;See the great rock temple of Ipsambul in Lower Nubia.<a href="/editions/alroy/novel/ednotes.html#ednote230">*</a>&#160; The sitting colossi are nearly seventy feet in height.&#160; But there is a Torso of a statue of Rameses the Second at Thebes,<a href="/editions/alroy/novel/ednotes.html#ednote231">*</a> vulgarly called the great Memnon, which measures upwards of sixty feet round the shoulders.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote53" id="autnote53"> </a>
AUTHOR'S NOTE 53&#8212;<i>Fifty steps of ivory, and each step guarded by golden lions.</i>&#160; See 1st Kings, chap. x. 18-20.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote54" id="autnote54"> </a>
AUTHOR'S NOTE 54&#8212;<i>Crossed the desert on a fleet dromedary.</i>&#160; The difference between a camel and a dromedary is the difference between a hack and a thorough-bred horse.&#160; There is no other.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote55" id="autnote55"> </a>
AUTHOR'S NOTE 55&#8212;<i>That celestial alphabet known to the true Cabalist.</i>&#160; See <a href="/editions/alroy/novel/autnotes.html#autnote11">AUTHOR'S NOTE 11</a>.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote56" id="autnote56"> </a>
AUTHOR'S NOTE 56&#8212; <i>The last of the Seljuks had expired</i>.&#160; The Orientals are famous for their massacres:&#160; that of the Mamlouks<a href="/editions/alroy/novel/ednotes.html#ednote232">*</a> by the present Pacha of Egypt, and of the Janissaries of the Sultan,<a href="/editions/alroy/novel/ednotes.html#ednote233">*</a> are notorious.&#160; But one of the most terrible, and effected under the most difficult and dangerous circumstances, was the massacre of the Albanian Beys by the Grand Vizir, in the autumn of 1830.&#160; I was in Albania at the time.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote57" id="autnote57"> </a>
AUTHOR'S NOTE 57&#8212;<i>The minarets were illumined.</i>&#160; So, I remember, at Constantinople, at the commencement of 1831, at the departure of the Mecca caravan, and also at the annual feast of Ramadan.<a href="/editions/alroy/novel/ednotes.html#ednote234">*</a></p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote58" id="autnote58"> </a>
AUTHOR'S NOTE 58&#8212;<i>One asking alms with a wire run through his cheek.</i>&#160; Not uncommon.&#160; These Dervishes frequent the bazaars.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote59" id="autnote59"> </a>
AUTHOR'S NOTE 59&#8212;<i>One hundred thousand warriors were now assembled.</i>&#160; In countries where the whole population are armed, a vast military force is soon assembled.&#160; Barchochebas was speedily at the head of two hundred thousand fighting men, and held the Romans long in check under one of their most powerful emperors.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote60" id="autnote60"> </a>
AUTHOR'S NOTE 60&#8212;<i>Some high-capped Tatar<a href="/editions/alroy/novel/ednotes.html#ednote235">*</a> with despatches.</i>&#160; I have availed myself of a familiar character in Oriental life, but the use of a Tatar as a courier in the time of Alroy is, I fear, an anachronism.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote61" id="autnote61"> </a>
AUTHOR'S NOTE 61&#8212;<i>Each day some warlike Atabek,<a href="/editions/alroy/novel/ednotes.html#ednote236">*</a> at the head of his armed train, poured into the capital of the Caliphs.</i>&#160; I was at Yanina,<a href="/editions/alroy/novel/ednotes.html#ednote237">*</a> the capital of Albania, when the Grand Vizir summoned the chieftains of the country, and was struck by their magnificent arrays each day pouring into the city.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote62" id="autnote62"> </a>
AUTHOR'S NOTE 62&#8212;<i>It is the Sabbath eve.</i><a href="/editions/alroy/novel/ednotes.html#ednote238">*</a>&#160; &#8216;They began their Sabbath, from sunset, and the same time of day they ended it.&#8217;&#8212; <i>Talm. Hierosolym. in Shevith,</i> fol. 33, col. 1.</p>
<p class="indent">The eve of the Sabbath, or the day before, was called the day of the preparation for the Sabbath.&#8212;<i>Luke</i> xxiii.54.</p>
<p class="indent">&#8216;And from the time of the evening sacrifice and forward, they began to fit themselves for the Sabbath, and to cease from their works, so as not to go to the barber, not to sit in judgment, &amp;c.; nay, thenceforward they would not set things on working, which, being set a-work, would complete their business of themselves, unless it would be completed before the Sabbath came &#8212;<i>as wool was not put to dye, unless it could take colour while it was yet day,&#8217;</i> &amp;c. &#8212; <i>Talm. in Sab.,</i> par. 1; <i>Lightfoot,</i> vol. i. p. 218.</p>
<p class="indent">&#8216;Towards sunsetting, when the Sabbath was now approaching, they lighted up the Sabbath lamp.&#160; Men and women were bound to have a lamp lighted up in their houses on the Sabbath, though they were never so poor&#8212;nay, though they were forced to go a-begging for oil for this purpose; and the lighting up of this lamp was a part of making the Sabbath a delight; and women were especially commanded to look to this business.&#8217; &#8212; <i>Maimonides in Sab.,</i> par. 36.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote63" id="autnote63"> </a>
AUTHOR'S NOTE 63 &#8212; <i>The presence of the robes of honour</i>.&#160; These are ever carried in procession, and their number denotes the rank and quality of the chief, or of the individual to whom they are offered.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote64" id="autnote64"> </a>
AUTHOR'S NOTE 64 &#8212; <i>Pressed it to his lips, and placed it in his vest.</i>&#160; The elegant mode in which the Orientals receive presents.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote65" id="autnote65"> </a>
AUTHOR'S NOTE 65&#8212;<i>A cup of transparent pink porcelain, studded with pearls.</i>&#160; Thus a great Turk, who afforded me hospitality, was accustomed to drink his coffee.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote66" id="autnote66"> </a>
AUTHOR'S NOTE 66&#8212;<i>Slippers powdered with pearls.</i>&#160; The slippers in the East form a very fanciful portion of the costume.&#160; It is not uncommon to see them thus adorned and beautifully embroidered.&#160; In precious embroidery and enamelling, the Turkish artists are unrivalled.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote67" id="autnote67"> </a>
AUTHOR'S NOTE 67&#8212;<i>The policy of the son of Kareah.</i>&#160; <i>Vide</i> Jeremiah, chap. xlii.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote68" id="autnote68"> </a>
AUTHOR'S NOTE 68&#8212;<i>The inviting gestures and the voluptuous grace of dancing girls of Egypt.</i>&#160; A sculptor might find fine studies in the Egyptian Almeh.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote69" id="autnote69"> </a>
AUTHOR'S NOTE 69&#8212;<i>Six choice steeds sumptuously caparisoned.&#160;</i> Led horses always precede a great man.&#160; I think there were usually twelve before the Sultan when he went to Mosque, which he did in public every Friday.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote70" id="autnote70"> </a>
AUTHOR'S NOTE 70 &#8212; <i>Six Damascus sabres of unrivaled temper.</i>&#160; But sabres are not to be found at Damascus, any more than cheeses at Stilton, or oranges at Malta.&#160; The art of watering the blade is, how&#173;ever, practised, I believe, in Persia.&#160; A fine Damascus blade will fetch fifty or even one hundred guineas English.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote71" id="autnote71"> </a>
AUTHOR'S NOTE 71&#8212;<i>Roses from Rocnabad.</i><a href="/editions/alroy/novel/ednotes.html#ednote239">*</a>&#160; A river in Persia famous for its bowery banks of roses.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote72" id="autnote72"> </a>
AUTHOR'S NOTE 72&#8212;<i>Screens made of the feather of a roc.<a href="/editions/alroy/novel/ednotes.html#ednote240">*</a></i>&#160; The screens and fans in the East, made of the plumage of rare birds, with jewelled handles, are very gorgeous.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote73" id="autnote73"> </a>
AUTHOR'S NOTE 73 &#8212; <i>A tremulous aigrette of brilliants.</i>&#160; Worn only by persons of the highest rank.&#160; The Sultan presented Lord Nelson after the Battle of the Nile with an aigrette of diamonds.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote74" id="autnote74"> </a>
AUTHOR'S NOTE 74&#8212;<i>To send him the whole of the next course.</i>&#160; These compliments from the tables of the great are not uncommon in the East.&#160; When at the head-quarters of the Grand Vizir at Yanina, his Highness sent to myself and my travelling companions, a course from his table, singers and dancing girls.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote75" id="autnote75"> </a>
AUTHOR'S NOTE 75&#8212;<i>The golden wine of Mount Lebanon.</i>&#160; A most delicious wine, from its colour, brilliancy, and rare flavour, justly meriting this title, is made on Lebanon; but it will not, unfortu&#173;nately, bear exportation, and even materially suffers in the voyage from the coast to Alexandria.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote76" id="autnote76"> </a>
AUTHOR'S NOTE 76 &#8212; <i>And the company of gardeners.</i>&#160; These gardeners of the Serail form a very efficient body of police.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote77" id="autnote77"> </a>
AUTHOR'S NOTE 77&#8212;<i>Alroy retired to the bath.</i>&#160; The bath is a principal scene of Oriental life.&#160; Here the Asiatics pass a great portion of their day.&#160; The bath consists of a long suite of chambers of various temperatures, in which the different processes of the elaborate ceremony are performed.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote78" id="autnote78"> </a>
AUTHOR'S NOTE 78&#8212;<i>We are the watchers of the moon</i>.&#160; The Feast of the New Moon is one of the most important festivals of the Hebrews.&#160; &#8216;Our year,&#8217; says the learned author of the &#8216;Rites and Ceremonies,&#8217;<a href="/editions/alroy/novel/ednotes.html#ednote241">*</a> &#8216;is divided into twelve lunar months, some of which consist of twenty-nine, others of thirty days, which difference is occasioned by the various appearance of the new moon, in point of time:&#160; for if it appeared on the 30th day, the 29th was the last day of the precedent month; but if it did not appear till the 31st day, the 30th was the last day, and the 31st the first of the subsequent month; and that was an intercalary moon, of all which take the following account.</p>
<p class="indent">&#8216;Our nation heretofore, not only observing the rules of some fixed cal&#173;culation, also celebrated the feast of the New Moon, according to the phasis or first appearance of the moon, which was done in compliance with God&#8217;s command, as our received traditions inform us.</p>
<p class="indent">&#8216;Hence it came to pass that the first appearance was not to be determined only by rules of art, but also by the testimony of such persons as deposed before the Sanhedrim, or Great Senate, that they had seen the New Moon.&#160; So a committee of three were appointed from among the said Sanhedrim to receive the deposition of the parties aforesaid, who, after having calculated what time the moon might possibly appear, dispatched some persons <i>into high and mountainous places, to observe and give their evidence accordingly, concerning the first appearance of the moon.</i></p>
<p class="indent">&#8216;As soon as the new moon was either consecrated or appointed to be observed, notice was given by the Sanhedrim to the rest of the nation what day had been fixed for the New Moon, or first day of the month, because that was to be the rule and measure according to which they were obliged to keep their feasts and fasts in every month respectively.</p>
<p class="indent">&#8216;This notice was given to them in time of peace, <i>by firing of beacons, set up for that purpose,</i> which was looked upon as the readiest way of communication, but, in time of war, when all places were full of enemies, who made use of beacons to amuse our nations with, it was thought fit to discontinue it.&#8217;</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote79" id="autnote79"> </a>
AUTHOR'S NOTE 79&#8212;<i>The women chatted at the fountain.</i>&#160; The bath and the fountain are the favourite scenes of feminine conversation.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote80" id="autnote80"> </a>
AUTHOR'S NOTE 80&#8212;<i>Playing chess.</i>&#160; On the walls of the palace of Amenoph the Second, called Medeenot Abuh,<a href="/editions/alroy/novel/ednotes.html#ednote242">*</a> at Egyptian Thebes, the King is represented playing chess with the Queen.&#160; This monarch reigned long before the Trojan war.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote81" id="autnote81"> </a>
AUTHOR'S NOTE 81&#8212;<i>Impaled.</i>&#160; A friend of mine witnessed this horrible punishment in Upper Egypt.&#160; The victim was a man who had secretly murdered nine persons.&#160; He held an official post, and invited travellers and pilgrims to his house, whom he regularly disposed of and plundered.&#160; I regret that I have mislaid his MS. account of the ceremony.</p>
<p class="indent">&#160;</p>
<p class="indent">&#160;</p>
<p class="indent"><a name="autnote82" id="autnote82"> </a>
AUTHOR'S NOTE 82&#8212;In the <i>Germen Davidis of Ganz,</i><a href="/editions/alroy/novel/ednotes.html#ednote243">*</a> translated into Latin by Vorstius, &#173;Lug. 1654, is an extract from a Hebrew MS. containing an account of Alroy.&#160; I subjoin a passage respecting his death for the learned&#160; reader.&#160; &#8216;<i>Scribit R. Maimonides, Sultanum, interrogasse illum, num esset Messias, et dixisse, Sum, et qu&#230;sivisse ab illo regem, quodnam signum habes?&#160; Et respondisse, ut pr&#230;cideret caput, et&#160; se in vitam reversurum.&#160; Tunc regem jussisse ut caput ejus amputarent, et obiisse; sed hoc illi dixisse, ne gravibus tormentis ipsum enecaret.&#8217;</i></p>
<p class="indent">&#8216;Septem annis ante decretum hoc, de quo supra locutisumus, habuerunt Israelit&#230; vehementes angustias propter virum Belial, qui seipsum fecit Messiam; et rex atque principes valde accensi sunt excandescenti&#226; contra Jud&#230;os, ut dicerent, eos qu&#230;rere interitum regni sui Messi&#230; petitione.&#160; Maledicti hujus nomen vocatum fuit David El-David, aut Alroy, ex urbe Omadia; et erat ibi c&#339;tus magnus, circiter mille familias divites, refertas, honestas et felices continens.&#160; Atque Ecclesia h&#230;c erat principium c&#339;tuum habitantium circa fluvium Sabbathion, atque erant plus quam centum Ecclesi&#230;.&#160; Erat hic initium regionis Medi&#230;, atque lingua eorum erat idioma Thargum:&#160; inde autem usque ad regionem Golan est iter 50 dierum, et sunt sub imperio Regis Persi&#230;, cui dant quotannis tributum a 15 annis et ultra aureum unum.&#160; Vir autem hic David El-David studuit coram principe captivitatis Chasdai et coram excellente Scholarcha in urbe Bagdad, qui eximius erat sapiens in Thalmude et omnibus scientiis exoticis, atque in omnibus libris divinatorum, magorum et Chald&#230;orum.&#160; Hic vero David El-David ex audacia et arrogantia cordis sui elevavit manum contra regem, et collegit Jud&#230;os habitantes in monte Chophtan, et seduxit eos, ut exirent in pr&#230;lium cum omnibus gentibus.&#160; Ostendit iis signa; sed ignorabant quanam virtute:&#160; erant enim homines, qui asserebant istud per modum magi&#230; et pr&#230;stigiationis fieri; alii dicebant, potentiam ejus magnam esse propter manum Dei.&#160; Qui consortium ejus veniebant, vocabant eum Messiam, eumque laudabant et extollebant.</p>
<p class="indent">*&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; *&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; *&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; *&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; *</p>
<p class="indent">&#8220;In regno Persi&#230; alio quodam tempore surrexit vir quidam Jud&#230;us, et seipsum fecit Messiam, atque valde prospere egit; et numerosus ex Israele ad illum confluxit populus.&#160; C&#249;m viro audiret rex omnem ejus potentiam, atque propositum ejus esse descendere in pr&#230;lium cum ipso, misit ad Jud&#230;os congregatos in regione sua, iisque dixit:&#160; Nisi egerint cum hocce viro, ut e medio tollatur, certo sciant, se eos omnes gladio interempturum, et uno die infantes ac f&#339;minas deleturum.&#160; Tunc congregatus est totus populus Israelis simul, atque contendit ad virum illum, ceciditque coram illo in terram:&#160; vehementer supplicatus est, clamavit atque ploravit, ut reverteretur a via sua:&#160; et cur seipsum et omnes afflictos conjiceret in periculum:&#160; jam enim regem jurasse se immissurum eis gladium, et quomodo posset intueri afflictionem omnium c&#339;tuum Persi&#230;.&#160; Respondit:&#160; <i>Veni servatum vos, et non vultis.&#160; Quem metuistis?&#160; Quisnam coram me consistet?&#160; Et quid aget rex Persi&#230;, ut non reformidet me, et gladium meum?</i>&#160; Interrogarunt eum, quodnam signum haberet quod esset Messias:&#160; Respondit, QUIA FELICITER REM GERERET, NEQUE MESSIAM OPUS HABERE ALIO SIGNO.&#160; Responderunt multos similiter egisse, neque prosper&#226; usos fuisse fortun&#226;; tunc rejecit eos a facie sua cum superba indignatiore.&#8217;</p>
</div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/mecca" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Mecca</a></li><li class="field-item odd"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li></ul></section><section class="field field-name-opencalais-continent-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Continent:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/continent/asia" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Asia</a></li><li class="field-item odd"><a href="/category/continent/europe" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Europe</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/egypt" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Egypt</a></li><li class="field-item odd"><a href="/category/country/turkey" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Turkey</a></li><li class="field-item even"><a href="/category/country/syria" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Syria</a></li><li class="field-item odd"><a href="/category/country/india" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">India</a></li></ul></section><section class="field field-name-opencalais-naturalfeature-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">NaturalFeature:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/natural-feature/caucasus" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Caucasus</a></li><li class="field-item odd"><a href="/category/natural-feature/arabian-deserts" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Arabian deserts</a></li><li class="field-item even"><a href="/category/natural-feature/tigris" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Tigris</a></li><li class="field-item odd"><a href="/category/natural-feature/nile" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Nile</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/bath-kol" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Bath Kol</a></li><li class="field-item odd"><a href="/category/person/r-k-porter" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">R. K. Porter</a></li><li class="field-item even"><a href="/category/person/david-alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">David Alroy</a></li></ul></section><section class="field field-name-opencalais-region-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Region:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/region/levant" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Levant</a></li></ul></section>Mon, 06 Feb 2012 16:36:31 +0000rc-admin17954 at http://www.rc.umd.eduPinkerton, The Travels of Rabbi Benjamin...http://www.rc.umd.edu/editions/alroy/contexts/sources/pinkerton.html
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<h5><i>The Travels of Rabbi Benjamin, The Son of Jonas of Tudela, Through Europe, Asia, and Africa, From Spain to China, from the Year of our Lord 1160 to 1173.</i> From the Latin Versions of Benedict Arias Montanus, and Constantine L&#8217;Empereur, compared with other Translations into different Languages. In John Pinkerton. <i>A General Collection of the Most Interesting Voyages and Travels in All Parts of the World, Many of Which are Now First Translated into English</i>. Digeted on A New Plan. London, 1811. 7:8-9.</h5>
<p>It is not twelve years since a certain man named David Elroi arose in the city of Omaria, who was the disciple of Chasdai, the head of the captivity, and of Jacob the honourable head of the assembly of Levi, in the metropolitan city of Bagdat; he became very learned in the law of Moses, and in the books of doctrine, and also in all wisdom; in the language of the Ishmaelites, and in the books of the magicians and enchanters; he therefore took it in his head that he would raise arms against the King of Persia, would gather together the Jews who dwelt in the mountains of Haphton, would war against the whole world, and go to Jerusalem and win it by assault; and, that he might persuade the Jews thereto, he shewed them lying and deceitful signs, affirming that he was sent from God to Jerusalem, and to free them from the yoke of the nations, so that with many of the Jews he procured credit unto himself, and was owned by them for their Messiah.<sup><a href="#note1">1</a></sup></p>
<p>The King of Persia hearing the report of this insurrection, sent for him to talk with him, to whom he went without any fear; and it being demanded whether he was the King of the Jews, he boldly answered, that he was; and he was thereupon apprehended and cast into the gaol in which state prisoners are kept all their lives. This prison is in the city Dabastran, high the great river Gozan. After three days a council of the princes and ministers being called by the King, in which they consulted as to this insurrection of the Jews, David was present there, being escaped out of prison, no man knowing thereof. When the King saw him, he demanded, &#8220;Who hath brought thee hither, or delivered thee out of prison?&#8221;&#8212;&#8220;Mine own wisdom,&#8221; answered he, &#8220;for I am not afraid of thee, or of thy servants.&#8221; Then the King cried out to those about him, &#8220;Seize him! lay hands on him!&#8221; To whom the princes and servants answered, that his voice was heard by all, but he was seen by none.<sup><a href="#note2">2</a></sup></p>
<p>The King wondering at his wisdom, was astonished. David then cried out aloud. &#8220;Lo! I take my way;&#8221; and he began to go before, the King following him, and all the nobility and their servants followed the King. When they came to the bank of the river, David spreading abroad his handkerchief upon the waters, passed over dry, and at that time was seen of all. They endeavoured to pursue and take him with little boats, which they attempted in vain; and thence concluded, that no enchanter in the world might be compared to him. As for David he travelled that day ten days journey, coming to Omaria; through the virtue of the ineffable Name,<sup><a href="#note3">3</a></sup> he declared what had befallen unto him to their great amazement.</p>
<p>But the King of the Persians sending messengers unto Bagdat, informed the great Khaliff of the Ishmaelites of this matter, and requested that he would cause David Elroi to be restrained from such enterprizes, by the head of the captivity, and the chief rulers of the assemblies, otherwise he threatened total destruction to all the Jews living in the kingdom of Persia. All the synagogues of the kingdom of Persia falling thereupon into great fear of the matter, sent letters therefore unto the heads of the captivity, and to the heads of all the assemblies in Bagdat to this purpose: &#8220;Why should we die before your eyes, as well we as all the universities subject unto this kingdom? Restrain this man, we beseech you, lest innocent blood be shed.&#8221; Therefore the head of the captivity, and the chief rulers of the assemblies, wrote letters unto David Elroi to the following effect: &#8220;We give you hereby to understand, that the time of our delivery is not yet come, and that our signs, which ought to precede that deliverance, are not yet seen, and a man is not made strong though pride; wherefore we enjoin you to abstain wholly from such enterprise and attempts, otherwise ye shall be excommunicated, and cut off from all Israel.&#8221;</p>
<p>They also by messengers advertised Zachai Hanassi<a href="/editions/alroy/contexts/../novel/ednotes.html#ednote245">*</a>, who was in the country of Assur, and Joseph, surnamed the Seer, Burhan Alpelech living there, that David Elroi might be restrained by letters written from them, which was diligently pursued by them, but all in vain; for he could not forsake that wicked way, but persisted till a certain King of the Togarmim called Zinaldin, subject to the King of Persia, sent 10,000 pieces of gold unto the father-in-law of David Elroi, and persuaded him to end these troubles by privately killing his son-in-law, which, when he had undertaken to perform, he thrust David through with a sword in his bed as he slept; and this was the end of all his subtilty and delusions.<sup><a href="#note4">4</a></sup> But even when he was dead the anger of the King of Persia was not appeased towards those people of the mountains, and other Jews subject to him and settled in his dominion; and therefore they desired once more help from the head of the captivity, who, going to the King himself, appeased him by mild and wise speeches; and, having presented him with 100 talents of gold, he so mollified him, that there was ever afterwards great quietness through the whole country.</p>
<h4>Notes</h4>
<p class="indent"><a name="note1" id="note1"> </a></p>
<p class="indent"><sup>1</sup> This story, as extravagant as it seems, is really a matter of fact, and as such is recorded by two Jewish historians; viz. R. Selomo Ben Virga, and R. David Gantz, who place it in A.D. 1135, which, as some critics have observed, does not agree with the date assigned by our author, who says, it happened twelve years before he was there. This, however, is no great mistake, even if we should admit that it is our author&#8217;s mistake, though, for my part, I should suppose it as easy for the other writers to err in this particular. The whole, however, may perhaps be solved, by supposing that Benjamin copied the account that he has given us from some history of this impostor written twelve years after this insurrection. However it be, the thing is of no great moment, any more than the difference between the name mentioned by our author, and that of David El David, which is used in the other histories.</p>
<p class="indent"><a name="note2" id="note2"> </a></p>
<p class="indent"><sup>2</sup> There are some little variations in the manner in which these facts are told by the other historians; but they are of no great consequence, and therefore I shall not trouble the reader with them, neither should I have mentioned these writers at all, but to convince the reader, that this is not a tale invented by Benjamin, as he might otherwise very readily imagine.</p>
<p class="indent"><a name="note3" id="note3"> </a></p>
<p class="indent"><sup>3</sup> Both the Latin translators have missed the sense as to this name, which the Jews call ineffable, because they are persuaded that the true pronunciation of the name of God is lost, or unknown; and they pretend, that whoever has the secret of pronouncing it right, is able thereby to work miracles. They likewise assert, that by this means our Saviour wrought his; and though this be a very idle conceit, yet it is worth the knowing, because it shews plainly, that the Jews do not pretend to deny the matters of fact, but are forced to have recourse to this evasion, in order to justify their incredulity.</p>
<p class="indent"><a name="note4" id="note4"> </a></p>
<p class="indent"><sup>4</sup> The authors we have before cited tell us the same story as to the death of this impostor, but with a circumstance that Benjamin has omitted, which is, that the Jews themselves were obliged to raise the 10,000 pieces of gold that were given as a bribe to the father-in-law of David, for killing him when he was asleep.</p>
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</table></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/alroy/index.html">Wondrous Tale of Alroy</a></div></div></section><section class="field field-name-field-authored-by-primary- field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Authored by (Primary):&nbsp;</h2><div class="field-items"><div class="field-item even" property="role:AUT"><a href="/person/pinkerton-john">Pinkerton, John</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/alroy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Alroy</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li><li class="field-item odd"><a href="/category/city/london" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London</a></li></ul></section><section class="field field-name-opencalais-continent-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Continent:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/continent/asia" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Asia</a></li><li class="field-item odd"><a href="/category/continent/africa" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Africa</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/china" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">China</a></li><li class="field-item odd"><a href="/category/country/spain" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Spain</a></li></ul></section><section class="field field-name-opencalais-naturalfeature-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">NaturalFeature:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/natural-feature/river-gozan" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">river Gozan</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/david-elroi" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">David Elroi</a></li><li class="field-item odd"><a href="/category/person/benedict-arias-montanus" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Benedict Arias Montanus</a></li></ul></section>Mon, 06 Feb 2012 16:34:57 +0000rc-admin17949 at http://www.rc.umd.edu